CHAPTER XX.

1848-1852.

THE JESUITS IN AND AFTER 1848.

Before the Suppression, the Jesuits, with alternate vicissitudes, possessed less or more influence in all Roman Catholic countries, in some of which, at different epochs, they were all-powerful and domineering. But since their re-establishment, their real effective power, it may be said, is confined to the Italian peninsula. It was my unfortunate country that, from the beginning of their restoration, more than any other part of Europe, experienced the pernicious effects of their revival. As from the first they had stood up as the natural enemy of the liberal party, the sovereigns of the peninsula, who wished to reign despotically, without granting any concession required by the times, countenanced and protected the Jesuits in the most decided manner. Charles Felix had delivered up Piedmont to them, and they had taken possession of it, and governed it, as if they were its absolute masters. Even Charles Albert was unable or unwilling to counteract their influence. In Modena and Parma they possessed an equal authority; while in Naples their dominion was still more tyrannical, inasmuch as it rested not only on the support of the court, but also on the superstition and fanaticism of the populace, the most blindly bigoted of all Italy. But the supreme seat of their power, as may be easily conceived, was Rome—Rome, now in perfect friendship with the fathers. Odescalchi, a Jesuit, was Cardinal Vicar of Rome, the highest ecclesiastical authority in the world after the Pope. The whole of the public administration was filled with persons either belonging to the Society, or protected by them. Public education was entirely in their own hands, or of those protected by them. The nomination of every teacher or professor was submitted to the approval of the bishop. Recommendation from the fathers was listened to as if it were the orders of a superior; and few, if any, of the established authorities dared to oppose them in any of their undertakings. Poor Italy was in a lamentable condition. The different governments of Italy, encouraged by the fathers in their tyrannical and intolerant policy, had spread such dissatisfaction among the higher classes of society,[440] that every other year attempts were made at a revolution, some of which were in part successful, as those of 1821 and 1831. They were, however, always crushed by the overwhelming forces of Austria, and only served to increase the number of victims, and the cruelties of the governments, inflexible in their despotic policy. Yet the population, driven to despair, and preferring death to ignominy, were ready to shed their blood to mend the wretched condition of the country. In the latter part of Gregory XVI.’s reign, matters were brought to such a state, that every moment was expected a new general outbreak throughout all Italy; the consequences of which, from the exasperated state of the popular mind, would have been incalculable. In these circumstances, Gregory XVI. died, and Giovanni Mastai was, after only two days’ conclave, raised to the pontifical chair. It was thought that the meekness of his character, the purity of his life, his decided aversion to every act of tyranny, might in part calm the exasperated state of the population of the Roman states, the most oppressed of all the states of Italy, as well as the readiest for a revolution; and the beginning of Pius IX.’s reign promised to the unfortunate peninsula a new era. Fugitive and deceitful hope! Alas! the new era is now such as to make the future generation curse the day that Mastai ascended the throne!

However, a month after his elevation, Pius IX. granted an amnesty, reformed some gross abuses, discarded the most obnoxious agents of the past tyrannical government, and promised to reign according to just and paternal laws. We extolled his clemency to the sky, and saw in him the palladium of freedom; we celebrated his virtues in a thousand different ways. The world was soon filled with the eulogiums of Pius, and for a brief period Europe prostrated herself at the feet of the idol raised up by our gratitude.

But while we were loud in the praises of Pius IX., hoping that he would prove a reformer and a benefactor to Italy, the Jesuits, united with the old despotic party, which recognised Austria for its chief, contrived, by all sorts of means, to oppose his acts of benevolence, slandered his person, abused his ministers, and openly conspired against him. The Romans feared that he would meet with the fate of Ganganelli; and those fears were not only expressed in all writings and in all pieces of poetry, but when the Pope passed through the streets of Rome, the Trasteverini shouted out, “Holy Father, _beware of the Jesuits_!” A very significant fact, which shews the opinion in which the fathers are held where they are best known.

The good understanding, however, which existed for some eighteen months between the liberal party and the Pope, began to be shaken when the Romans, tired of benisons and insignificant concessions, asked for liberal organic laws, and wished, above all, to snatch from the hand of the priests and monks their ill-gotten and ill-used authority, extending to all branches of the administration, even to those most inconsistent with their calling. It is well known that no office of any importance in the Roman states was filled by a layman—even the general of the army was a _Monsignore_. We wished for a radical reform on this point. Unfortunately, at this time, Grazioli—a high-minded and tolerant priest, the Pope’s confessor—died, and Pius fell into the hands of a confessor devoted to the Jesuits, and from that moment his conduct became hypocritical and deceitful, and afterwards cruel and inhuman. To the Jesuits is certainly to be attributed the change in the politics of the Pope. From the beginning, Pius had been displeased when he heard abuse poured upon the Company; but his desire of popularity and applause had modified the propensities of the priest, nay, of the narrow-minded, bigoted chief of the priests. But now, divesting himself of the borrowed character of a tolerant and liberal man, Pius returned to the former error of all Popes, and would not listen to a word about reform touching the priesthood. It was this inflexible opposition to our just and reasonable desires, and not our petulance, which brought things to extremities, and the Jesuits were even the apparent cause of the rupture.

Although the Romans were resolved to be no longer the vassals of the priesthood, and were determined not to leave a vestige of authority in civil matters to any churchman except the Pope, nevertheless, no injury, no abuse, was offered to any secular priest or monk, with the exception of the Jesuits. But against them there was raised a great commotion. Publications of all sorts were daily poured into the streets of Rome against the fathers; and along with the shout for Italy, was mingled the cry, “Down with the Jesuits!”

Gioberti’s book, _Il Gesuita Moderno_, was in everybody’s hands, and when that courageous priest came to Rome, the people shouted his name as that of a benefactor; a guard of honour was stationed at his hotel, and almost royal honours were rendered to him for having so unreservedly laid bare the iniquities of the fathers.[441] All this irritated the Pope in the highest degree. From the balcony of the Quirinal he reproached the Romans with _slandering venerable ecclesiastics_; and when the news arrived that the Neapolitans had expelled the Jesuits from their city, he issued a proclamation, in which he threatened us, if we were tempted to imitate them, _with his anger, and with the curse of God’s indignation, who would launch His holy vengeance against the assailants of His anointed_.[442]

But the Papal protection was no longer sufficient to shelter the Jesuits from public hatred. Pius IX. lost a great part of his popularity, but could not save them. They were expelled from the whole of the peninsula—not as a general revolutionary measure, since all other religious communities lived unmolested, but as a manifestation of the public opinion against the hateful descendants of Ignatius. The Pope’s indignation at this sacrilegious act knew no bounds, and from that instant he vowed an implacable and intense hatred against the liberals of whatever nation.[443]

Not only did Pius now refuse to grant any new concession, but he attempted to recall those which he had been forced to grant; and when he saw that he could not effect his purpose, he fled to Gaeta, in the hope that Rome and Italy would soon fall into a state of anarchy and confusion, so that the great powers of Europe would be obliged to interfere, and restore him to the throne as an absolute master. The wisdom and moderation of the people again disappointed his hopes. Never was Rome more true to her duty than during the absence of the Pope. For a while, even the government was carried on in the name of a sovereign who had abandoned the state, and who refused even to listen to three deputations sent to Gaeta to come to some understanding. This exasperated Pius still more than anything else. From Gaeta he poured forth his curses on his subjects. And while he was giving these manifestations of his paternal heart, the Jesuits and Cardinal Antonelli were laying the plan of that infernal compact between the Court of Rome and almost all the despots of Europe, for crushing and annihilating all seeds of civil and religious liberty, and for murdering, with merciless ferocity, all those who had shouted for reform, in the name and under the auspices of Pius IX.; a just retribution, it should seem, for having trusted in a priest, and thought him capable of being an honest and liberal man. Monsignor de Falloux, a Jesuit, brother of the then all-powerful minister of Louis Napoleon, was notoriously the soul of the negotiation, and it was he who decided the court of Rome to accept the succour of the French. The crusade undertaken against Rome, by four nations so different in character, and having such opposite interests, as Austria and France, Spain and Naples, was the signal of that fiery reaction against the liberty of all nations which still rages, and which, we fear, will not cease till another general outbreak shall teach the tyrants that it is not always safe to try too severely the patience of the people.

Distressful consequences for the people followed the league. The Roman states were first made to feel the rage of the allies. Louis Napoleon, who, in 1831, had fought along with us to overturn the Papal throne, now sent an army in support of the Pope. He thought (I expressed this opinion in my _History of the Pontificate_, written two years ago) that priests and peasants would assist him to grasp the imperial sceptre, and that he could not better ingratiate himself with them, than by replacing the Pope on the throne; an act which would also be very acceptable to the other despots. In consequence, he hastened to send his troops to crush the new republic. The French army landed at Civita Vecchia. The general chosen to command it was worthy of the end proposed. Oudinot is the type of Jesuitism: and Louis Napoleon himself has, more recently, given him his desert. Hardly had he landed on our shores, when many of the fathers (we here relate facts of which we ourselves were witnesses)—as an envenomed brood, sprung by magic from the soil—put themselves in communication with him. The very proclamation by which he announced the landing of the army was a masterpiece of Jesuitical craft. According to its tenor, every party might have considered the French expedition as coming to its own support. Oudinot informed the first deputation sent by the republican government to inquire about the motives of this unwelcome visit, that the French came as its friends; but, some hours after, when pressed by a second deputation to be more explicit, he at last confessed that they came to replace the Pope on the throne.[444] It would be to our glory, but not to the purpose, to describe the prodigies of valour performed by our inexperienced volunteers, in contending for three months with forty-five thousand of the best troops of Europe. We fought as only citizens combat for home and liberty. Men and women were in the _mêlée_. Neither wife nor mother attempted by tears and entreaties to stay her husband or son, but with a blessing and a kiss sent him forth against the enemy. O Rome! O my noble country! when I remember thy noble deeds, the readiness with which thou didst sacrifice the noblest of thy children to achieve thy liberty, hope lends me patience to endure the longing and miseries of my exile! Thou canst not be long under the yoke of the priests!

But our valour availed us nothing. Left alone, we could stand no longer. Four nations were leagued against us, and not a friendly hand was stretched forth to succour us. England must reproach herself for having left us to contend, unaided and alone, against four Catholic powers, combined together to re-establish the Pope, who is as much her enemy as ours. She must now feel the consequences of her culpable indifference. The result was—and this is of great importance for England—that at last, masters of our destinies, the Austrians have established a military port at Leghorn, the French one at Civita Vecchia. Englishmen are cut down in broad day in the streets of Florence,[445] condemned to death by an Inquisitorial tribunal at Rome,[446] imprisoned at Verona,[447] and insulted and ill-treated throughout all Italy. An English ambassador sues in vain for the friendly interference of the Pope in English affairs; he is not listened to, and the newspapers of the peninsula, and of the powers adverse to England, laugh at his discomfiture. But there is in the looming a still darker and more serious prospect, threatening to punish England for having abandoned the cause of civil and religious freedom. Eighteen millions of Englishmen live, we will not say in perpetual fear—they are too brave for that—but not without apprehension of seeing their shores invaded by the same army which conquered Rome, and which would carry with it the blessing and the good wishes of Pius IX.—God forbid that it should also have the support of the most fanatical and ignorant portion of the Irish Papists, led by priests and Jesuits. We hope that this will not be the case; yet we must remind our readers, that every time the French speak of a war with England, they count on the Irish as their natural allies.

We are not of those who, possessed by the fixed idea that impending dangers threaten the Protestant religion, believe and affirm that Louis Napoleon will be ready, at the bidding of the Jesuits, to send an expedition against heretic England. On the contrary, we think that, having once possessed himself of the imperial diadem, and having firmly established himself on the throne, through the instrumentality of the priests, and by the magic power which he seems to possess, of making the electoral urn yield exactly the amount of votes asked from it, he will soon put a stop to the insolence of the clergy, which, we are sure, will increase in the direct ratio of the services they are rendering to the usurper, and of the favours he has lavished upon them. But at the same time, we firmly believe that, should Napoleon, in order to give employment to his troops, and to gratify the national animosity, attempt to invade Great Britain, or should he succeed in landing his adventurous battalions on the British shore, then, though England may not have to lament the treachery of the fanatic Papists of Ireland, she must expect to find in her bosom as many spies and allies of her enemy as she has Jesuits on her soil. All this is the result of the indifference shewn by England to the affairs of the peninsula. Had she interfered when the Romans were bravely struggling for their liberties, the Pope and Louis Napoleon would not have cemented with our blood their anomalous alliance, and the before-mentioned disastrous results would have been averted with less difficulties and sacrifices than are now required to check the insolence of that monstrous coalition. And let no one affirm that England could not have justly interfered with the internal policy of other nations. What! shall then intervention only be lawful and commendable when employed to oppress a nation awakened to a sense of its rights, and to extinguish every spark of freedom and patriotism? Shall it only be permitted to outrage humanity, and never to benefit it? And to apply the rule to the case now in question, we ask, shall the ferocious bands of Croats, and the degraded soldiers of Louis Napoleon, trample upon our unfortunate country, and dispose of its destinies at their pleasure, and England remain an indifferent spectatress of their atrocious proceedings? These are considerations which we beg leave to submit to the meditation not only of the statesmen of Great Britain, but also of every free and enlightened English citizen.

To return to our narrative: the French entered Rome (3d July 1849), and with them priests and Jesuits, who had concealed themselves, or assumed different disguises (not unfrequently that of patriots), re-appeared, to enjoy their triumph, and the groans of the unfortunate country. Oudinot, covered with the blood of the brave Romans, hastened to Gaeta to receive the Pope’s blessing and acknowledgment, and was hailed there as an angel of deliverance. The vindictive priests rejoiced at the recital of the slaughter of the flock committed to their paternal care, and made the General repeat the names and the numbers of the victims. Then, when the hero of St Pancrace[448] returned to Rome, the priests, to enjoy a barbarous pleasure, ordered a solemn _Te Deum_ to be sung in all the churches of the state; and those of the unfortunate Italians whose sustenance and liberty were in the power of their relentless enemy, were obliged to assist at the ceremony, and with their lips, at least, thank the Almighty for the slaughter of their best friends and nearest relations.[449] Blasphemous profanation! Then began that ceaseless persecution which is still continued; and the priests gratified their thirst for revenge by crowding the dungeons with victims, and by driving thousands into exile in foreign lands.

I will not prolong the painful history of our miseries. I will not speak of ruined families—of forlorn and wandering children. I will not dwell upon the fate of the ten thousand captives taken by Papal sbirri and French gens-d’armes, and who fill the prisons of the state. I will not implore the reader’s compassion for the many victims who have been again immured in the dungeons of the Inquisition, some of whom, for the last three years, have never seen a friendly face or heard a compassionate word. I will not point out the inhuman and hypocritical conduct of the so-called Vicar of Jesus Christ, who, while speaking with devout emotion of his clemency, his paternal heart, and the mercies of the Christian religion, has not granted a single pardon, dried a single tear, shortened for a single day the torments to which he has condemned thousands of his subjects. I shall only give an account of the wholesale execution which, in the last month, took place at Sinigallia and Ancona, and which has filled Italy and Europe with horror and amazement. As the Jesuits are notoriously the soul and spirit of Popery, and are at the present moment the recognised advisers and ministers of the Court at Rome, this short narrative will not, we hope, be considered extraneous to our subject.

Those who, in times of calm and tranquillity, judge of events that occur in epochs of commotion and revolution, when the passions of men are excited to the highest paroxysm, and the voice of reason imposes a feebler restraint upon their actions, leaving them little liberty to judge of the character of their actions, are apt to commit serious injustice; for they are too prone to brand as criminal, and deserving the highest reprobation, deeds which, although culpable in themselves, were yet committed under the impulse of heroism and devotedness. We do not intend by this to approve or countenance crime, no matter under what pretext it may have been committed. But assuredly there are circumstances that ought to be taken into account which might render it, if not excusable, at least less heinous and worthy of reprobation; and whoever would form a just judgment in such cases, will never lose sight of these considerations.

The first two years of Pius IX.’s pontificate are remarkably characteristic of the nobleness and generosity of the liberal party. Though the liberals had been, for the thirty years previous, so cruelly and mercilessly treated, and though they were now the dominant party in the state, they cannot be reproached with having offered an insult to their late oppressors, nor with a single act of revenge. But it is, unfortunately, true that, latterly, when the Pope had fled to Gaeta for the very purpose of exciting civil war, when the priests were plotting against the republic, calling in strangers to their aid, and menacing us with foreign invasion, many political assassinations were committed in Ancona and Sinigallia. This cannot be denied or palliated; only it is to be remarked, that the crimes were confined to these two towns—the latter the Pope’s birthplace; and both places being the residence of his family, relations, and friends, a suspicion naturally arose in the minds of many that these crimes were committed by persons misled by the advice of some hidden Jesuits and partisans of the Pope, whose endeavour it was to bring matters to the worst. The suspicion acquired strength from the circumstance, that nobody belonging to the Mastai family was injured. Although, as we have already reported, we were witness of the fact that those who, during the late commotion in Rome, proposed the most energetic and revolutionary measures, were, in the end, discovered to be the agents or the tools of the Jesuits, nevertheless we would not like to affirm that the political murders committed at Sinigallia were due to the perfidious instigation of the priests. We do not like to believe in the reality of such hellish perfidy; yet why had Sinigallia and Ancona the sad preference of seeing their streets stained with fraternal blood? Were there not exasperated minds also in other places? Had no other populations of the state good grounds for calling to a strict and severe account the agents and supporters of the past tyrannical government? Why, we repeat, was the sad pre-eminence in guilt assigned to the native town of the Pope?

However it were, after the Papal restoration, about 150 individuals were thrown into prison, accused of being the accomplices or the abettors of these crimes. Some of the accused, perhaps the guilty, were never taken, having fled from the country. About eighty were condemned to the galleys for life, the remainder to death.[450] Forty of the unfortunates have already been executed, and the rest will meet the same fate when the Pope shall find executioners as clement and humane as himself;—the garrison of Ancona having to a man refused to be any longer the accomplices of the Papal revenge.

What is of more importance than all this, is to place before the eyes of our readers and civilised Europe the manner in which political trials are conducted in the Roman states, in order that they may be aware of the justice, charity, and humanity which characterise the acts of him who blasphemously calls himself a god upon earth, the representative of Christ.

Whoever has the misfortune to incur the displeasure or the hatred of his Holiness, his ministers, a policeman, a sbirro, the bishop, the curate, a monk, or any other of such rabble, which form an integral part of the biform Papal government, is thrown into a dungeon, helpless, comfortless, alone, and during several months hears and sees nothing else than the grating sound of the rusty bolts, and the inauspicious face of his guardian, who comes to bring his miserable pittance of food, and to ascertain that the victim cannot make his escape. After a longer or shorter space of time, but never shorter than three or four months, according to the hatred or fear the prisoner has inspired, or the interest possessed by his friends without, he is brought before a _cancelliere o giudice processante_, a sort of scribe, by whom he is interrogated.[451] In that examination all the care of the man of police—we cannot call him a magistrate—is directed to elicit from the victim a confession of his crime, or the name of his accomplices, if he is supposed to have had any. Promises of liberty, favour, and recompence, are held out to him as an inducement to dishonour or perjure himself. These examinations are repeated every three or four months; and when at last the man of the law has, after some years, obtained what he wished, or despairs of obtaining it, the process is announced to be closed, and the judgment is going to be delivered. Then, and not till then, the accused may confer with a legal adviser, generally assigned to him, _ex officio_, by the tribunal; and some little space of time is granted to him to prepare his defence. But how can he defend himself? He knows neither the names of his accusers nor of the witnesses who have made the accusation good. He is not allowed to confront and cross-examine them. Even his answers to the different questions put to him by the _cancelliere_ are noted down, not as actually given by him, but as it was desired that they should be given, in order that he may appear a criminal, the only result which the judges wish to obtain. When the advocate has delivered his defence, the secret tribunal pass judgment without even seeing the face of the prisoner; and this judgment is without appeal. Such is the general practice observed in political trials. Robbers are a little better treated. In the peculiar case which we are considering, we have to add, that, as far as has transpired, all the witnesses who were called to give evidence against the accused belonged to the adverse party—the party of the Jesuits, thirsting for revenge, and eager to shew their devotion to the sect. It may be easily understood that those witnesses were not very scrupulous as to the charges they brought against the accused, being assured, as they were, that their names would never be made public, and that they would not be confronted with the prisoner, nor be cross-examined by anybody.

And nevertheless, it was upon such testimony that the tribunal of the _Consulta_, composed of cardinals and prelates, condemned sixty unfortunate young men to suffer the last punishment of the law. We must further observe that, had those men who composed the tribunal, which they call SACRED, been judges, and not persecutors, had they had any sentiment of humanity in passing the sentence, even though the crime had been proved, they would have borne in mind the time and the motives which led the culprits to commit the murder, and would not have added another red page to the annals of their Church, already overcharged with innocent blood.[452]

Sinigallia, in which the executions were the most numerous, had not yet recovered from the horror inspired by such a bloody tragedy, and had not dried its tears for the cruel fate of its butchered citizens, and especially for the innocent and unfortunate Simoncelli,[453] when, to complete its miseries and insult its grief, there appeared a Papal ordinance, granting to the Jesuits £40,000 sterling to erect a college in the desolate city. Ah! so they reign in the Papal states!

When the Jesuits re-entered Naples in 1849, the superior held a sort of levee, when the generals of the army, the first magistrates of the kingdom, and all the civil and military authorities, went to pay their respects to those very humble monks. The addresses which were delivered on the occasion in praise of these men of Providence, these messengers of God, these restorers of all moral and sainted institutions, were, from their hyperbolical style, amusing in the extreme; and it is curious to find that some of them were repeated almost literally (plagiarism seems to become very fashionable now-a-days) by some bishops to Louis Napoleon, the saviour of society, the man of Providence, the pearl of chastity and virtue—just as was done to the fathers themselves.

If in Rome the Jesuits must shew deference to the chair of St Peter, in Naples they are masters of the situation. St Ignatius has superseded even St Januarius, and both have almost obliterated the name of Christ. The superstition and bigotry of that part of the peninsula exclusively under the sway of the Jesuits is almost incredible; and the government, conducted on those principles, has reached the highest point of immorality and corruption, and is held up by every honest person, no matter of what party, to the execration and contempt of Europe; while, to leave no doubt as to the influence which predominates there, the Pope, the Jesuits, and the priests, their abettors, represent Ferdinand II. as a model of Christian perfection, and the kingdom of the two Sicilies as the best governed in the world; the Roman states being of course excepted.

Unfortunately, the wretched Neapolitans, and the noblest and best amongst them, have to pay with their liberties and their lives for the eulogium awarded by the Jesuits to the merciless Bourbon. The policy of the Neapolitan governments is a disgrace to civilisation. A band of ruffians, under the name of police or government, seize upon all persons who have had the misfortune to displease them; their victims are thrown into prison, and are accused of imaginary crimes; while the accusers, changing themselves into witnesses, often into judges, in order to make good the charge, keep them chained for three or four years in Ischia, as in the case of Poerio and Dragonetti, and finally pass a sentence of death upon them, in order to give the pious and clement Ferdinand and his Jesuit confessor the merit of having commuted the infamous sentence into a horrid and perpetual imprisonment; and to all this complication of iniquities they give the name of a state trial. Such is the Neapolitan government under the conduct of the sons of Loyola.

But the malignant spirit of the Jesuits, in breaking forth from Naples and Rome, has lately made an inroad into a province which, till then, had been spared its pernicious influence. Among all the other provinces of Italy, Tuscany had been favoured with a comparatively just and tolerant government; and this, it was openly asserted, was owing to the absence of the Jesuits from the country. Now, whoever has followed the march of events there, must have been struck by the wide difference that exists between the former policy of the government and the new one introduced after Leopold II. had been some time at Gaeta, under the influence of Antonelli and the Jesuits. From that moment all things changed in Tuscany. The priests re-acquired an influence which they had never possessed since the time of Leopold I., and made it subservient to their unworthy ends. Madonnas became again miraculous. Feasts and processions were got up with the greatest pomp, and were numerously attended by all those who had anything to hope or fear from the government. A furious war was declared against all doctrines but those harmonising with the strictest ultra-Popish principles. Books and newspapers were interdicted, and no efforts were spared to bring the enlightened, lively, and intellectual people of Tuscany to limit their literary pursuits to the perfect knowledge of the Catechisms.

The influence of the too notorious Bocella, by his own confession a Jesuit, was, above all, fatal to the country. While he was the chief adviser of the Grand Duke, the Grand Duchess went in procession to worship a miraculous Madonna at Rimini, and Leopold himself ordered a sumptuous and extraordinary feast for another Madonna in Florence, to whose church he repaired in state. But at the same time, the most respectable citizens of Florence, Count Guicciardini and others, were prosecuted and exiled for the heinous crime of reading the Bible; and two unfortunate and inoffensive creatures—the Madiais—have been condemned to the punishment of malefactors (hard labour), for having in their possession the sacred volume, and for discussing and endeavouring to prove its veracity. Later still, an ordinance of the Grand Duke re-establishes capital punishment, which had long since been abolished; while another ordinance of the minister of police expels from the hospitable soil of Tuscany hundreds of unfortunate Italians, who had sought there a refuge against the ferocious and relentless persecution of the Roman Court. Such are the effects of the influence of the Jesuits.

What will become of Lombardy, already so wretched, now that Austria has decided on re-establishing the Jesuits there on an extended scale, it is disheartening to contemplate; while, on the other hand, it is cheering in the extreme for an Italian, and for every true friend of civil and religious liberty, to see the conduct of the Piedmontese government towards the Jesuits and the priesthood.

The Jesuits, after their expulsion, were never permitted to re-enter the kingdom, and the priests are now subjected, like other citizens, to the laws of the land, and are obliged to submit to that equality which they consider as a disgrace to their privileged caste. For it must be borne in mind that the priest, and the conscientious one more than others, considers himself a superior being, a man far above any layman, even though he were a king. He imbibes this idea from childhood, when he begins to dress in a peculiar garb, and is accosted by a respectful appellation. According to the canonical law (and in Italy that law is universally respected and strictly enforced, except, indeed, in Piedmont), the moment an infant assumes the garb of a priest, and receives the first order (tonsura), he is no more subject to the civil authorities; he is henceforth only amenable to the ecclesiastical court, and whoever strikes him, incurs _de facto_ excommunication. After he has been consecrated priest, he pretends, or in reality believes, that it is in his power to oblige the Almighty to descend from heaven into his hands, and that at his bidding the flesh and blood of the Divine Redeemer is transubstantiated into bread and wine, and in that form goes to sanctify his breast. Again, he believes, or feigns to believe, that it rests with him to open or shut the gates of heaven, and that he has the power of bestowing everlasting beatitude or dooming to eternal damnation, according as he absolves from sin or refuses absolution. In fact, he puts himself in the place of God, of whom he calls himself the Anointed, and whose name he often usurps. When we consider all this, we do not wonder that the priests cannot endure equality of rights with other citizens. We are rather astonished that serious and enlightened people of this country can for a moment entertain the idea that the Irish Roman Catholic priests are sincere when they ask for equality of rights. Look to Piedmont; there the Romish priesthood enjoy this equality—nay, more than equality. Their religion is acknowledged to be the religion of the state; and many are the writers who have lately been condemned for disparaging it. They possess, also, some other less considerable privileges over the other citizens; and yet they are far from being satisfied. On the contrary, they accuse the government of tyranny. The bishops are in open rebellion against the sovereign; priests and curates oppose the laws of the country. The pulpit, the confessional, are made subservient to their hatred of the new state of things; and all this because the legislature attempts, not to deprive them of any right, or subject them to any incapacity, but to introduce equality, and to subject ecclesiastics of all sorts to the common law. The rage of the priesthood at this sacrilegious audacity on the part of the parliament, in seeking to assimilate them to other men, is such, that they have launched a solemn act of excommunication against all those who shall read the newspapers advocating such infamous measures. The Jesuits are at the bottom of all this, and their intrigues brought Piedmont but the other day to the brink of ruin. Fortunately, public opinion declared itself so strongly, and the king shewed such firmness, that their machinations proved abortive. It must be remarked in all this, that when the liberal newspapers reproach the clerical party with their acts or words, they always stigmatise them with the name of Jesuits—so universally is the abhorred name coupled with all that is bad, cunning, and criminal!

Appalling and ominous of incalculable consequences is the influence which the Jesuits have acquired in France—in that country which has prostrated all its past glory and its dignity as a nation, at the feet of an unscrupulous, merciless tyrant; endeavouring, at the same time, to forget its ignominy in the intoxication of feasts and champaigne. The Jesuits and priests are the firmest supporters of Louis Napoleon; and it is worthy of remark, that the bishops who are known for their ultramontane principles and their adherence to the Jesuitical discipline are those who lavish the highest eulogiums on the unprincipled usurper. This affords us another instance of the worldly spirit of the Popish clergy, and may be a salutary lesson for the future. For our own part, indeed, we are inclined to recognise in it the hand of Providence consummating the speedy downfall of the Popish religion. The conduct of Pius IX. has already extinguished in Italy the last lingering sentiments of respect and devotion towards the Papal religion. The Italians had hopes for a moment that Pius would reconcile them to the religion of their forefathers, by shewing that it is not a religion of blood and persecution, but of love and brotherhood, eminently liberal and national. They had hoped that Popery, to which Italy owes all its misfortunes, would now change, and restore to it part of its former glory. And this idea prevented them from renouncing altogether religion such as it is preached to them. But now that no doubt remains as to the true spirit of Popery, now that no one can reasonably entertain the least hope that it will ever change from what it has been—an institution founded on superstition, cemented with blood, and maintained by the axe of the executioner—now that the last testing experiment has shewn to all the world its utter helplessness against free physical force, it may be truly said that Popery has been irrevocably doomed in Italy. It may linger yet a while by the aid of despotic bayonets, but never again will the Italians, of their own free will, repose their faith in the religion of the Popes.

In precisely a similar manner are the priests and Jesuits now giving the last blow to the Popish religion in France. Let the present transient moment of delirium pass over, and the French nation will reconsider the servile and ignominious part played by the clergy in the recent immoral saturnalia. It will remember that the man who had perjured himself—who had caused thousands of citizens to be butchered because they were faithful to the laws—who had been a traitor to all governments from his youth—who had never kept his word—who had been distinguished for immorality and debauchery even among the unscrupulous _lions_ of London and Paris—that this man was exalted by the surpliced emissaries of Rome as the _man of Providence_, _the messenger of God_, _the restorer of morality and religion_, _and the benefactor of humanity_. Who, need it be asked, will once again believe them, when speaking of the things of heaven, after they have lied so impudently and deliberately in speaking of the things of this world? But till a reaction take place, the Jesuits triumph in France.

As we have had occasion to speak incidentally, in various parts of this work, of the arts and practices employed at the present moment by the Jesuits against England, and as our readers have daily so many means of ascertaining the manners of the fathers in the public prints, we do not think it necessary to add anything more in this place. We have also little to say about the actual missions of the Jesuits in both Indies. They are neither prosperous nor important, and are only distinguished by their intrigues and by the war which they keep up against all other missionaries, whether Popish or Protestant. The actual wealth of the Jesuits, though considerable, is far from approaching the fabulous amount it possessed before the suppression. If our information and calculation are correct, and we believe they are, the total number of the members _to be found on the register of the Order_ amounts to nearly six thousand—an enormous increase since 1814, and such, indeed, as to give to reflective minds serious apprehensions. But we have nearly exhausted the space we had allowed ourselves. We must pass to the conclusion.

CONCLUSION.

We are now at the end of our labours; but, before parting with our readers, we would briefly call their attention to some of the chief points in our History. If we mistake not, the perusal of our narrative, imperfect as it may be, will convince even an indifferently attentive reader that Loyola had but one end in view—one fixed idea—namely, to establish an order which should domineer over society; and that his successors have been arrested by no scruples as to the means to be employed for obtaining this end. With the exception of this fixed rule, to which the Jesuits have adhered with undeviating constancy, it may be asserted that they have no principle whatever. The dogmas of their creed, the precepts of their moral code, their political principles, all these they have changed or modified according to places and circumstances. They have been against or in favour of the Roman See, according as it served or injured the interests of the order. They have proclaimed the unlimited sovereignty of the people, and have been instrumental in bringing many unfortunate persons to the scaffold, for resisting the tyrannical power of absolute monarchs. To accomplish their ends, they have all along thought that money would be the most efficient instrument; hence their insatiable desire of wealth, to accumulate which, they violated all laws, divine and human. The riches got by illicit means have been ever expended for still more culpable purposes. A Jesuit does not desire or spend money for his own personal self; he is frugal in his habits, and parsimonious in expenditure as far as regards mere comforts; but he is no miser. He does not hide his treasures in the bowels of the earth, but spends them freely to increase the influence and power of his order. The secret agent of the Society is handsomely rewarded; the spy liberally paid. Ministers of different sovereigns are bought over by princely largesses; and even the ruling beauties of courts are bribed to serve the order with costly and suitable presents.

The fathers were also persuaded, from the beginning, that it would greatly contribute to the grandeur and power of the order to insinuate themselves into the susceptible minds of the young, and they left nothing untried by which this might be effected. Other schemes—the conversion of heretics, the missions, the outward exercise of many of the Christian virtues—were all directed to the attainment of the same identical end—the aggrandisement of the order.

Two other principal facts are deserving of attention. The first is, that, from the beginning, the establishment of the Society was everywhere opposed, and in all places where it was finally admitted, it was subsequently, at different epochs, persecuted, and convicted of iniquitous and abominable crimes. The second fact is, that the Society of Jesus, though it may at times have disregarded its rules of internal policy, has nevertheless maintained its general primitive character; namely, its relentless domineering spirit, and the abnegation of every personal feeling in favour of the community. The Jesuits of the present day, unlike all other religious fraternities, which have invariably undergone so many modifications, are exactly the same as they were in Loyola’s lifetime. Founded by that bold, despotic, and ambitious man, it seems as if his spirit had transmitted itself into the whole Society, and presided over all its acts. The Company, so to speak, has perpetuated the life of Loyola. If we would personify the order, we might represent it, after his likeness, as an apparently humble and sainted man, deeply absorbed in the contemplation of heavenly things, while in reality revolving in his capacious and daring mind projects of unbounded ambition. There is no record in history of an association whose organisation has stood for three hundred years unchanged and unaltered by all the assaults of men and time, and which has exercised such an immense influence over the destinies of mankind.

This perseverance of the order in its principles and policy is comparable to nothing except the corresponding constancy of the world in the opinion which it formed of the Society at its commencement, and which it still retains. “The moment,” says an author of the beginning of the seventeenth century, “a great crime is committed, the public voice at once and unanimously accuses the Jesuits of being its perpetrators.” And the same sentiments with regard to them prevail to this day. In former times, indeed, that opinion was so strongly and universally received, that our forefathers, less scrupulous than we are in the administration of justice, at the simple announcement of a misdeed, brought the Jesuit before the tribunal, and sometimes unjustly condemned him for crimes of which he was guiltless. Do, then, the Jesuits, from the habit of committing crimes, bear on their countenances the indications of a criminal and wicked disposition, as is commonly the case with ruffians by procession? Or do they, by public and open misdemeanours, give the world a right to form this judgment of them? By no means. We have already said the reverse. They appear, on the contrary, to conduct themselves as the most innocent, most inoffensive, and holy of men; and, indeed, unless one has been present at the representation of Tartuffe, he would not easily recognise the Jesuit from the undisguisedly honest man. However, we would not be so illiberal as to say that all the Jesuits are knaves. Our lamented friend Gioberti, when Father Pellico said to him, “Are we, then, all assassins and robbers?” answered, “By no means. Individually, I consider you very honest fellows, and had I treasure, I would unhesitatingly intrust it to your keeping.” We would not perhaps go quite so far; but we will freely admit that the Jesuit may be individually honest, unless the interest of his order obliges him to be otherwise. For there are no considerations of religion, honesty, or virtue, which he does not feel himself bound peremptorily and at all times to sacrifice to this one supreme consideration. “The end sanctifies the means,” is his favourite maxim; and as his only end, as we have shewn, is the order, at its bidding the Jesuit is ready to commit any crime whatsoever.

Such, then, is the history of a Society dreaded and relied upon, worshipped and abhorred, which has produced little good, and infinite mischief, and which, having been hurled down from the pinnacle of splendour and glory, attempts now, with renewed vigour and unceasing activity, to regain the summit of its ancient pre-eminence. An appalling prospect, foreboding no good to the welfare of mankind! One cheering idea, however, still remains to dissipate the evil apprehension. The Jesuits, now more decidedly than ever, have identified themselves with the cause of despotism, fanaticism, and ignorance; and the day on which the tottering thrones of tyranny shall crumble under the mighty and resistless arm of progressive civilisation, they will bury deep and for ever under their ruins all traces of the influence once possessed by this most formidable and pernicious Society.

THE END.

FOOTNOTES

[1] _History of the Council of Trent_, by Fra Paolo Sarpi, tome i. p. 9.

[2] Helyot, _Histoire des Ordres Monastiques, Religieux et Militaires_, tome vii. p. 452. When we have modern Catholic authors who quote from Sacchinus Orlandinus, &c., we shall quote them, as books more easily to be had.

[3] Helyot, _Hist. des Ord. Mon., Rel. et Mil._, tome vii. p. 456.

[4] Ibid. p. 459.

[5] By the term “Spiritual Exercises,” Catholics understand that course of solitary prayer and religious meditation, generally extending over many days, which candidates for holy orders have to perform in the seclusion of a convent previous to being consecrated. Again, when a priest incurs the displeasure of his superior, he is sent as a sort of prisoner to some convent, there to perform certain prescribed “spiritual exercises,” which in this case may last from one to three weeks.

[6] The Italics here are our own.

[7] The Italics here are our own.

[8] Stephens.

[9] See the Shorter Catechism, Qu. 1.

[10] Hel. _Hist. des Ord. Mon., Rel. et Mil._ tome vii. p. 461.

[11] Hel. _Hist. des Ord. Mon., Rel. et Mil._ tome vii. p. 463.

[12] Ibid. tome vii. p. 464.

[13] Once for all, I promise my readers that I am not going to trouble them with the narrative of all the miraculous legends related concerning Loyola. They are in most instances so absurd as to be beneath the dignity of history. Let the two following suffice as specimens. It is said that the devil, determined to prevent his learning Latin, so confused his intellect that he found it impossible to remember the conjugation of the verb _amo_; whereupon he scourged himself unmercifully every day, until by that means the evil spirit was overcome, after which the saint was soon able to repeat _amo_ in all its tenses. Again, when Ignatius was in Venice on his way to the Holy Land, it is said that a wealthy senator of that city, Travisini by name, whilst luxuriously reclining on his bed of down, was informed by an angel that the servant of God was lying upon the hard stones under the portico of his palace. Whereupon the senator immediately arose, and went to the door, where he found Ignatius.

[14] Negroni expounds the word _societas_ “quasi dicas cohortem aut centuriam quæ ad pugnam cum hostibus spiritualibus conserendam conscripta est.”

[15] Hel. _Hist. des Ord. Mon., Rel. et Mil._ tome vii. p. 469.

[16] Fra Paolo Sarpi, _History of the Council of Trent_, p. 118.

[17] These famous Constitutions were composed by Loyola in the Spanish language. They were not at first the perfect system we now find them; and it was not till about the year 1552 that, after many alterations and improvements adapting them to the necessities of the times, they assumed their ultimate form. They were translated into Latin by the Jesuit Polancus, and printed in the college of the Society at Rome in 1558. They were jealously kept secret, the greater part of the Jesuits themselves knowing only extracts from them. They were never produced to the light until 1761, when they were published by order of the French parliament, in the famous process of Father Lavallette.

[18] We beg to explain the sense in which we use the word _Catholic_. We don’t mean that the Christians of the Roman persuasion have an exclusive right to it. We only maintain to them the current denomination, as all other historians do, to prevent confusion.

[19] _History of the Council of Trent_, by Paolo Sarpi, tome i. p. 47.

[20] _Const. Socie. Jesu_, pars i. cap i. § 3.

[21] _Const._ pars i. cap. ii. § 1.

[22] _Const._ pars i. cap. iv. § 6.

[23] _Const._ pars iii. cap. i. § 12.

[24] _Const._ pars iv. cap. x. § 5.

[25] _Const._ pars iii. cap. i. § 23.

[26] _Const._ pars vi. cap. i. § 1.

[27] _Const._ pars vi. cap. v. § 1.

[28] _Examen_, iv. § 11; and _Const._ pars iii. cap. i. § 7-9.

[29] After his entrance into the house of first probation, the Jesuit is not allowed either to receive or send away any letter which has not been previously read by his superior.

[30] _Const._ pars iii. cap. i. § 2, 3.

[31] Let not any English reader accuse me of inaccuracy on this point, upon the ground that Jesuits actually walk about the streets in this country _singly_, or even in disguise. They must take notice that every rule of the Constitution contains this clause—“Except the General order otherwise, for the greater glory of God, and the benefit of the Society.” Is it not “for the greater glory of God, and the benefit of the Society,” that the Jesuit, to escape suspicion, should go alone?—that he should be introduced into your family circle as a Protestant gentleman?—that he should, to gain your unsuspecting confidence, enact the part of your gay companion at theatres, concerts, and balls?—that he should converse with you upon religious matters, beginning always by cursing the Pope, &c.?

[32] _Const._ pars iii. cap. i, § 18.

[33] _Const._ pars i. cap. ii. § 13.

[34] Ibid. pars i. cap. iii. § 3-16.

[35] _Const._ pars v. cap. ii. § 7, 8.

[36] Ibid. pars iv. cap. xvi. § 3.

[37] _Const._ pars iv. cap. i. § 1, 6.

[38] _Const._ pars ii. cap. iii. § 5, 6, 8.

[39] In most monasteries, and more particularly in those of the Capuchins and Reformed (_Riformati_), there begins at Christmas a series of feasts, which continues till Lent. All sorts of games are played, the most splendid banquets are given, and in the small towns, above all, the refectory of the convent is the best place of amusement for the greater number of the inhabitants. At carnivals, two or three very magnificent entertainments take place, the board so profusely spread that one might imagine that Copia had here poured forth the whole contents of her horn. It must be remembered that these two orders live by alms. The sombre silence of the cloister is replaced by a confused sound of merrymaking, and its gloomy vaults now echo with other songs than those of the Psalmist. A ball enlivens and terminates the feast; and, to render it still more animated, and perhaps to shew how completely their vow of chastity has eradicated all their carnal appetite, some of the young monks appear coquettishly dressed in the garb of the fair sex, and begin the dance along with others transformed into gay cavaliers. To describe the scandalous scene which ensues would be but to disgust my readers. I will only say that I have myself often been a spectator at such saturnalia.

[40] _A Vincenzo Gioberti Fra Pellico della Compagnia di Gesù_, pp. 35, 36.

[41] _Examen_, iv. § 10-15.

[42] _Examen_, iv. § 17.

[43] _Const._ Pars v. cap. iv. § 4.

[44] _Const._ Pars v. cap. iv. § 2.

[45] _Const._ Pars ix. cap. iii. § 9.

[46] _Const._ Pars v. cap. iii. § 2-4.

[47] _Const._ Pars ix. cap. v. § 5.

[48] See my _History of the Pontificate of Pius IX._, p. 3.

[49] _Const._ Pars viii. cap. vi. § 6.

[50] _Const._ Pars ix. cap. iv. § 7.

[51] _Const._ Pars ix. cap. iii. § 14-19.

[52] Maffei, _Vita Ign._ p. 90.

[53] Maffei, _Vita Ign._ p. 90.

[54] _Bromato Vita di Paolo IV._ lib. vii. § 3.

[55] Ranke’s _Hist. of the Popes_, vol. i. p. 189. English translation.

[56] _Crétineau_, vol. i. p. 134.

[57] _Orland._ lib. iii. 48; _Crét._ vol. i. p. 134.

[58] _Crét._ vol. i. p. 136.

[59] Cumulatam peccatorum indulgentiam tribuebant.—_Orland._ lib. iii. sec. 59.

[60] Exceptiones immunitatesque, aut plane gratuitas aut ære permodico tenuoribus indugebant, &c.—_Ibid._ and _Crét._ vol. i. p. 140.

[61] _Steinmetz_, vol. i. p. 308.

[62] _Orl._ lib. iii. 60; _Crét._ vol. i. p. 141.

[63] _Helyot_, vol. vii. p. 491.

[64] _Helyot_, vol. vii. p. 491.

[65] _Const._ pars vi. cap. iii. § 7. To be a nun’s confessor was, and is still, deemed a high privilege. Before the Council of Trent, this privilege belonged to the order of St Francis, under whose rules most of the nuns also live. The conduct of these brothers and sisters was in the highest degree improper and scandalous. Although the Franciscans are now no longer the titular confessors of these nuns, nevertheless they are on the most friendly terms with one another; upon which friendships the Italians exercise their satirical and sarcastic wit. The confessors are now chosen by the respective bishops, who confer the honour upon their most faithful adherents, as a reward for their services. The rivalries of those sainted women, and their ingenious contrivances to engage the smile of their holy father, are notorious to every one who lives near a convent.

[66] _Helyot_, vol. iii. p. 492.

[67] _Orl._ lib. viii. § 6.

[68] _Crét._ vol. i. p. 284.

[69] _Orlan._ lib. viii. p. 43.

[70] _Crét._ vol. i. p. 285.

[71] _Crét._ vol. i. p. 290.

[72] _Orland._ lib. viii. 10.

[73] _Crét._ vol. i. p. 299.

[74] _Ibid._ p. 292. As this author generally quotes Orlandini and the other Jesuitical writers _verbatim_, we shall refer our readers to him, as it can much more easily be procured, and we shall only quote from the original when the translation is inaccurate.

[75] _Crét._ vol. i. p. 305.

[76] _Ibid._ p. 299.

[77] _Crét._ vol. i. p. 290.

[78] Our readers must not take the word parliament in the same signification it has in England. The parliament of France was composed of a body of magistrates, and formed the Supreme Court of Judicature, in which the princes of the blood had a seat; and which was sometimes presided over by the king. Every province had its parliament, but none exercised the same influence with that of Paris.

[79] _Crét._ vol. i. p. 320.

[80] This Postel was a rabbin converted to Catholicism. He was very learned, a graduate of the university, and held in high estimation by Francis I. and all his court. In 1545 he went to Rome to enter the Society of Gesù. This acquisition gave great joy to the Jesuits. Postel was very kindly received, and much flattered. He then went through the _Spiritual Exercises_; but this strange course of devotion affected his fervid imagination so much, that his faculties became impaired. He began to propound strange doctrines—to propose new rules for the Society; and, above all, would by no means obey the orders of Ignatius. Loyola having no longer any hold upon him, dismissed him, for which act of firmness Loyola’s panegyrist extols him to the skies.

[81] Crétineau, vol. i. p 334.

[82] Maffei, _Ignat. Vita_, p. 110.

[83] Idem, p. 109.

[84] Orland. lib. xiv. § 96, 97.

[85] The _Litteræ Annuæ Societatis Jesu_, from 1606 to 1614, fill eight volumes in 8vo; the _Lettres Edifiantes_, twenty-one volumes in 8vo, and so on.

[86] Bart. _Vita Ign._

[87] Bart. _Asia_, p. 31.

[88] For nearly two centuries, miracles and saints rarely occurred. It seems as if they were in a state of embryo, slumbering until an opportune season for their appearance should arrive. After the Reformation, however, it was deemed expedient that some new miracles and saints should come forth to prove the truth and the superiority of the Roman Catholic religion over the Protestant, which cannot boast of such testimonials. It was then that the images of the Virgin Mary again began to speak, laugh, weep—that the hair of the images on the crucifix grew—that they shed blood from their wooden sides—that the relics of saints acted as a charm to keep away diseases and misfortunes—and that new saints sprang into existence like mushrooms.

[89] Ranke’s _Hist. of the Popes_, vol. ii. p. 231. English translation.

[90] Juvencius’ _Hist. Soc. Jesu_, pars v. tom. ii. lib. xviii.

[91] _Lettres Edifiantes_, tom. x. p. 324.

[92] Feringee was the name given by the Hindoos to the Portuguese.

[93] _Lettres Edif._ tom. xxi. p. 77.

[94] Idem, tom. x. pp. 243-245.

[95] _Lettres Edifiantes_, tom. xii. p. 107.

[96] Tom. xiii. p. 54.

[97] Tom. xiv. pp. 185, 186.

[98] _Letters on the State of Christianity in India_, p. 74. London, 1823.

[99] The Taly bears the image of the god Pollyar, supposed to preside over nuptial ceremonies. This most indecent idol was attached to a cord of 108 threads, and worn round their necks by the women ever after their marriage, as a wedding-ring.

[100] Crét. vol. v. p. 47. The italics are our own.

[101] The ashes of the cows’ dung are consecrated to the goddess Lakshini, and are supposed to cleanse from sin anybody to whom they are applied. The missionaries laid these ashes upon the altar near the crucifix (horrid to relate!) or the image of the Virgin, then consecrated and distributed them in the shape of little balls among their converts. This strange sort of Christians invoked a pagan divinity as often as they applied the dung to the body. Thus, when they rub it on the head or forehead, they say, _Neruchigurm netchada Shiven_—that is, may the god Shiva be within my head; when they rub it on the breast, they say, _Manu Rudren_—that is, may the god Rudren be in my breast; and so on.—See _Mémoires Historiques_, tom. iii. pp. 29, 30. Lucca, 1745.

[102] Crét. vol. v. p. 47.

[103] Crét. vol. v. p. 50.

[104] Father Norbert was a Capuchin missionary in India, who presented to Pope Benedict XIV. a book entitled, _Mémoires Historiques sur les Missions des Indes Orientales_. The work is illustrated with authentic documents. It was published with the approbation of all the ecclesiastical authorities, and never contradicted. Still, we will not quote Father Norbert as a proper authority, unless what he relates can be corroborated by other proofs.

[105] _Mém. Hist._ tom. prim. p. 142.

[106] The decree of the Inquisition of 1706, and his own of 1707, approving and confirming De Tournon’s decree.

[107] Ranke’s _Hist. of the Popes_, vol. ii. p. 230. Eng. trans.

[108] _Ibid._

[109] Maigrot. We do not in the least wish to diminish the merit and the good intention of these two prelates. We even believe that M. de Tournon was an excellent man. We only wish to observe that both he and Maigrot were Frenchmen; that very many of the French prelates always evinced great enmity towards the Jesuits, and that this, perhaps, had some influence in stimulating their zeal for the purity of the Christian religion.

[110] “I, N., of the order N., or Society of Jesus, sent, designated as a missionary, to the kingdom or province of N. in the East Indies, by the Apostolic See, by my superiors, according to the powers granted to them by the Apostolic See, obeying the precept of our Holy Lord Pope Clement XII., in his Apostolic Letter, issued in the form of a brief, on the 13th day of May 1739, enjoining all the missionaries in the said missions to take an oath that they will faithfully observe the apostolic determination concerning the Malabar rites, according to the tenor of the Apostolic Letter in the form of a brief of the same our Holy Lord, dated 24th August 1734, and beginning _Compertum deploratumque_, well known to me by my reading the whole of that brief, promise that I will obey fully and faithfully, that I will observe it _exactly, entirely, absolutely, and inviolably_, and that I will fulfil it _without any tergiversation_; moreover, that I will instruct the Christians committed to my charge according to the tenor of the said brief, as well in my preaching as in my private ministrations, and especially the catechumens before they shall be baptized; and unless they promise that they will observe the said brief, with its determinations and prohibitions, that I will not baptize them; further, that I shall take care, with all possible zeal and diligence, that the ceremonies of the heathen be abolished, and these rites practised and retained by the Christians which the Catholic Church had piously decreed. But if at any time (which may God forbid!) I should oppose (_that brief_), either in whole or in part, so often do I declare and acknowledge myself subject to the penalties imposed by our Holy Lord, whether in the decree or in the Apostolic Letter, as above, concerning the taking of this oath, in like manner well known to me by reading the whole thereof. Thus, touching the Holy Gospels, I promise, vow, and swear, so may God help me, and these God’s Holy Gospels! Signed with my own hand—N.”

[111] I choose to speak of the procession held in this town, because I have there witnessed it myself.

[112] Ranke’s _Hist. of the Popes_, vol. i. p. 217. (Eng. trans.)

[113] The passage of Sacchini is most instructive upon this point. “Lainez,” says he, “did not write a single word on the matter; on the contrary, Bobadilla and Gorgodanuz did nothing else than issue pamphlet upon pamphlet, but it always happened by the Divine will (_Divino tamen consilio fiebat_), that their writings fell into the Vicar-General’s hand. Sometimes they (Lainez’s enemies) imprudently dropped the writings in the street, sometimes they negligently left them in their rooms unlocked, at other times they were delivered up to Lainez by the very persons to whom they were addressed.” In other words, Lainez, by the most ignoble proceedings and abject espionage, made himself master of his enemies’ writings; yet the Jesuit historian says “that it happened _Divino consilio_.” I wonder he does not add, _ad majorem Dei gloriam_.

[114] Sacch. lib. i. § 86.

[115] The act of making the sign of the cross is very significant. It is still the custom in Italy for the common people to do so on hearing of some great and unwonted crime, or of some extraordinary event.

[116] Crét. vol. i. p. 369.

[117] Crét. vol. i. p. 369.

[118] Paul IV. had hardly expired, when the Romans, highly incensed at the miseries caused by the war, and at the severities of the Inquisition, rose in a body, and with execrations and curses pulled down the statue which had been erected to him in the beginning of his Pontificate, broke into the Inquisition, and destroyed every thing in it.

[119] Crét. vol. i. p. 386.

[120] Sacch. lib. ii. § 131.

[121] I may here repeat what I have already said in one or two of my former publications. When we in 1848 took possession of the Convent of La Minerva, the seat of the Inquisition in Rome, we found among other things a packet of autograph letters, written by the priests of different countries, revealing various confessions to the Inquisitor. And it was a very curious thing that the first letter which fell into the hands of Mr Montecchi, a secretary of State, was from the capuchin of the State Prison, in which he was a prisoner a few years before. These letters, which are now out of our reach, are, however, safe, and will, I hope, be soon published.

[122] The Jesuits, in this circumstance, were again forbidden to leave Spain, or to send any money out of the country.

[123] Sacch. lib. v. § 107-10.

[124] Lainez, among other exploits, attacked with great violence the authority of the bishops, and would have had them to be mere tools in the hands of the Pope. He maintained on another occasion that, “as the slave possesses less authority than his master, in like manner the Council could not undertake a reformation upon the matter, the _annates_ being of Divine right.” Again, “as Jesus Christ has the power to dispense from all sorts of laws, the Pope, his vicar, has the same authority, SINCE THE JUDGE AND HIS LIEUTENANT HAVE THE SAME TRIBUNAL,” and other similar blasphemies. See Fra Paolo Sarpi upon the Congregations, 20th October 1562, and 16th June 1563.

[125] See the whole letter in Crét. vol. i. p. 294.

[126] Ranke, _Hist. of the Popes_, vol. i. p. 286.

[127] See Crét. vol. ii. pp. 25 and following.

[128] Sacchini in Ranke’s _History of the Popes_, vol. ii. p. 80.

[129] Sacch. lib. ii. § 134.

[130] It is a remarkable fact that during the reign of the bigoted and persecuting Mary, the Jesuits did not make their appearance in England. Cardinal Pole, to whom they had made several applications to be permitted to establish themselves in Great Britain, always refused his consent. _Pole knew Loyola intimately._

[131] Crét. vol. i. p. 463.

[132] See the whole Bull in Crét. vol. ii. page 241.

[133] Crét. vol. ii. p. 269.

[134] Crét. vol. ii. p. 255.

[135] See Bartoli dell’ Ing. F. 101, 102, 104.

[136] Bartoli, _ibid._

[137] Ranke’s _Hist. of the Popes_, vol. i. p. 512. (Eng. trans.)

[138] Camden, A.D. 1580.

[139] It was secretly printed in Lady Stour’s house, and widely circulated.—See Crét. vol. ii. p. 272.

[140] Crét. vol. ii. p. 266.

[141] “Robertus Parsonius et Edmundus Campionus facultatem impetrârunt, a Gregorio XIII. in hæc verba. Petatur a summo Domino nostro explicatio Bullæ Declaratoriæ per Pium V. contra Elizabetham et ei adhærentes, quem Catholicis cupiunt intelligi hoc modo, ut obliget semper illam et hæreticos, Catholicos vero nullo modo rebus sic stantibus, sed tum demum quando publica ejusdem Bullæ executio fieri poterit. Has prædictas gratias concessit summus Pontifex Padri Roberto Parsonio et Edmundo Campionio, in Anglicam profecturis die 13 Aprilis 1580, præsente Padre Oliverio Manarco assistente.”—Camden, p. 464.

[142] It is well known that this adventurer, whom the Pope had made his chamberlain, when off the coast of Portugal with the fleet which had been equipped for the invasion, was persuaded by king Sebastian to accompany him in his enterprise against Morocco, where he perished along with the imprudent monarch of Portugal.

[143] Ranke’s _Hist. of the Popes_, vol. i. p. 324. (Eng. trans.)

[144] _Ann. Litt._ 1583.

[145] Bart. dell. Ing. F. 117.

[146] Hume, chap. xl. (A.D. 1579).

[147] See De Thou, A.D. 1587.

[148] Hume, chap. xli. (A.D. 1580).

[149] Crét. vol. ii. p. 280.

[150] Camden in Hume, chap. xli. (A.D. 1584).

[151] _State Trials_, vol. i. pp. 103, 104.

[152] Camden and De Thou.

[153] “La misère et le désespoir lui inspirèrent la pensée d’exécuter en réalité le crime imaginaire qu’il prétendait avoir médité avec les Jésuites.”

[154] Crét. vol. ii. p. 302.

[155] 22 Eliz. c. ii.

[156] Hume’s _Hist. of Eng._ chap. xlii.

[157] Crét. vol. ii. p. 309.

[158] Pasquier, _Catéchisme des Jésuites_, lib. iii. ch. 16.

[159] See Crét. vol. ii. p. 79.

[160] Crét. vol. ii. p. 78.

[161] These are some of the numberless privileges that the Jesuits had obtained from different Popes even within the first twenty-five years of their establishment:—They had the privilege of having a private chapel in every house or college, and to celebrate mass even in time of interdict; of absolving from every censure even in cases reserved for the Pope alone; of dispensing from religious vows, or from impediments to marriage; of conferring academical degrees which entitled the graduate to the honours and privileges conferred by the royal universities. They were exempted from tithes and from all other ecclesiastical contributions; and, above all, they were independent of the jurisdiction of the bishops.

[162] See Crét. vol. i. pp. 406, 407.

[163] Ibid.

[164] It is well known that in France the Roman Catholic clergymen are divided into ultramontane and Gallican; that the latter, under Louis Philippe, maintained their independence, and a sort of superiority; but that, under the rule of the pantheist Louis Napoleon, the ultramontane party, under the direction and patronage of the Jesuits, has obtained the ascendancy, which they exercise with a domineering spirit, and which is increasing every day.

[165] Father Maldonat propounded a doctrine, that no one remained in purgatory longer than ten years; and this, in order to assure the princes that, if the properties of monasteries or other benefices were given to the Jesuits, there would be no fear of their ancestors, in general the pious founders, roasting in purgatory—who knows how long?—if the benefices were appropriated to other uses than those for which they were intended.

[166] Crét. vol. ii. p. 388.

[167] Ibid. p. 392.

[168] This insurrection was called “the days of the barricades.”

[169] Crét. vol. ii, p. 414.

[170] This Council was so called because it was composed of sixteen members, representing the sixteen quarters of Paris; and it possessed the supreme authority _de facto_. In this council the Jesuits had the greatest influence, and one of them was a member of it.

[171] Crét. vol. ii. p. 404.

[172] It is asserted in a memoir of the Seigneur de Schomberg, that after the assassination of Guise, Sixtus, through his legate, suggested to Henry III. to name one of the Pope’s nephews as his successor to the throne of France. But we have too good an opinion of Sixtus’ sagacity to believe him guilty of such an extravagant project.

[173] Ranke’s _Hist. of the Popes_, vol. ii. p. 25.

[174] How Elizabeth deplored this unprincipled act! “Ah, what grief,” she wrote to him after his apostasy, “and what regrets and what groans I have felt in my soul at the sound of such tidings as Morlaut has related! My God! is it possible that any human respect should efface the terror which Divine fear threateneth! Can we ever, by arguments of reason, expect a good consequence of actions so iniquitous? He who has supported and preserved you in mercy, can you imagine that He will permit you to advance unaided from on high to the greatest predicament? But it is dangerous to do evil in the hope that good will follow from it.—Your very faithful sister, Sire, after the old fashion—I have nothing to do with the new one—ELIZABETH.”[175]

[175] Bibl. du Roi MSS. de Colbert, apud Capefique, N. 251.

[176] Mezarai, _Abrégé Chronologique_ in the year 1576.

[177] Crétineau pretends that Gregory XIII., the father of all Christians, wishing rather to pacify than excite their passions, refused to comply with their request. But Ranke affirms that his approbation was given, and refers, as proof thereof, to a letter of Father Matthieu himself to the Duke of Nerves, reported in the fourth volume of _Capefique Réformé_.

[178] Ranke’s _Hist. of the Popes_, vol. i. p. 505.

[179] See, for the first part, Crét. vol. ii. p. 392. As he does not quote the latter part, see for it Pasquier, or _Histoire Générale de la Naissance et du Progrès de la Compagnie de Jésus_, vol. i. p. 180.

[180] Crét. vol. ii. p. 391.

[181] _Catéchisme des Jésuites_, lib. iii. ch. 2.

[182] Crét. vol. ii. p. 396.

[183] _Catéchisme des Jésuites_, lib. iii. ch. 6.

[184] Mezarai, _Abrégé Chronologique pour l’année 1594_. Henry was naturally generous, as all gallant men are. The only revenge he took upon the corpulent Duke of Mayenne, the chief of the League, and his rival for the throne after the death of Cardinal de Bourbon, was to take him by the arm, and whilst engaged in friendly conversation, walking at a very smart pace two or three times round the garden. Henry smiled when he had walked Mayenne fairly out of breath, and all the Duke’s injuries were forgotten.

[185] See De Thou, L’Etoile, and all the historians of the time.

[186] Mezarai, _Ab. Chr._ at the end of 1594.

[187] See Acts of the Parliament, or _D’Argentré Collect. Jud._ tom. ii. p. 524.

[188] In one of these writings, speaking of Henry IV., the Jesuit says:—“Shall we call him a Nero, a Sardanapalus of France, a fox of Bearn?” and further on, he declares, that “the crown of France could and ought to be transferred to another family; that Henry, although converted to the Catholic faith, would be treated too leniently, if a monk’s crown (tonsure) were given him in some convent to do penance; that if he cannot be deposed without war, then (said he) let us make war, and if we cannot make war, let him be killed.”—Crét. vol. ii. p. 435.

[189] See the whole of the inscription in the authors of the epoch, in the _Recueil des Pièces touchant l’Histoire de la Compagnie de Jésu_. Liège, 1716. A very instructive work.

[190] Sigismond, on the death of his father John, having proceeded from Poland to Upsala for the ceremony of his coronation, the estates peremptorily refused to render him homage, till he had solemnly sworn that the Augsburg Confession should be inculcated everywhere, alone and purely, whether in churches or schools. In this strait, the prince applied to Malaspina, the Pope’s nuncio, to know whether in conscience he could give such promise. The nuncio denied that he could. The king thereupon addressed himself to the Jesuits in his train, and what the nuncio had not dared, they took upon themselves to do. They declared that, in consideration of the necessity, and of the manifest danger in which the sovereign found himself, he might grant the heretics their demands without offence to God.—Ranke, _Hist. of the Popes_, vol. ii. pp. 147, 8.

[191] See Ranke’s _History of the Popes_, vol. i. p. 411.

[192] Ranke’s _Hist. of the Popes_, vol. i. pp. 415-417.

[193] Ranke’s _History of the Popes_, vol. i. p. 411.

[194] Ibid. p. 426.

[195] Ranke, vol. i. p. 422.

[196] Ranke, vol. i. p. 487.

[197] Ranke, _Hist. of the Popes_, vol. ii. p. 141.

[198] John, before his ascension to the throne, had been confined in strict captivity by his brother Eric. His wife, a Polish princess, the last descendant of the Jagellonica family, and an adherent of the Church of Rome, shared his imprisonment; the sad and gloomy hours of which were rendered less painful by the frequent visits of a Roman Catholic priest, who shewed them the greatest sympathy. It seems that this made some impression upon John, and rendered him favourable towards the Papists.

[199] Crét. vol. ii. p. 195.

[200] Ranke informs us that John, troubled by remorse for his brother’s assassination, was very anxious to receive absolution;—as if the word of a man could quiet the gnawings of conscience, that unsparing avenger of crime!

[201] Crét. vol. i. p. 449.

[202] Ibid.

[203] This fact is reported by all the Jesuit historians. We, however, have too good an opinion of the Waldenses not to suspect that the Jesuits, in order to deceive and impose upon the populace, had mixed among some few apostates a number of Roman Catholics who were willing to appear converted heretics.

[204] See also Crét. vol. iv. pp. 200, 201.

[205] Crét. vol iv. pp. 221, 222.

[206] _Const._ pars iv. chap. vi. § iii.

[207] To ascertain whether every one goes to the confessional every other Saturday, each boarder receives a card with his own name written on it, which he must deliver to his confessor, who gives it back to the rector. I may here mention that this method is also practised at Easter in the whole of the States of the Church, with all the inhabitants. If your card is not among those collected from the different confessors, it is evident that you have not fulfilled the precept, and if you do not give a satisfactory reason for it before the 26th of August, your name is fixed on the door of the parish church as that of a sacrilegious and infamous person. In the college of Senegallia, where I was educated, we were about two hundred boarders. Eight confessors were appointed to shrive. At sunset we descended to the chapel, whence we went in turn into the different schoolrooms to confess. The rooms were darkened, and the fathers were seated each in an arm chair, before a sort of confessional, through a grating of which our sins had to find their way to their pious ears. To such confessors as had been more severe on former occasions we usually played some tricks, such as putting a piece of raw garlic into our mouths, and pretending to be seized with a fit of coughing or sneezing, so that the poor confessor, who, in order to hear our confession well, was obliged to have his face close to the grating, had his olfactory nerves assailed by a puff of breath which was anything but agreeable. The penance, you may be sure, was double, but it never deterred us from playing similar pranks again, though we religiously fulfilled it. Sometimes we contrived to evade confession altogether in the following manner:—One who was going in to the confessional took with him the card of another along with his own. In kissing the hand of the confessor, after having confessed, he put into it one card, and slipped the other upon the table on which the father laid those he was receiving. After all was over, the servant brought in a light, and the confessor collected all the tickets he found on the table, and took them with him. Meanwhile, the person whose card had thus passed through the confessional without its owner was skulking in a closet or some other hiding-place, till, after the lapse of a sufficient length of time, he returned, as if he had religiously fulfilled the duty required. If you ask whether we believed in the efficacy of confession, I answer that we all firmly believed in it, and that in any illness or danger we would have earnestly asked for a confessor; only we did not like to go to it so often.

[208] Crét. vol. iv. p. 226.

[209] Gioberti is a Roman Catholic priest, ex-Premier of the King of Sardinia, and one of our greatest living philosophers. Though strictly orthodox, and even partial to the Papal authority, he has contributed more than any other man to give the last fatal blow to the Jesuits in Italy. His _Gesuita Moderno_ (Modern Jesuit), in which he lays bare all the iniquities of the fathers, has ruined their order for ever, in the estimation of the Italians, and effectually prevented them from again setting foot in Piedmont. I do not share his political or religious creed, but Italy must preserve the memory of the benefit he has conferred upon her on this point, and I, in particular, have to confess myself grateful to him for the advice and encouragement he has kindly given me in the compilation of this work.

[210] _Gesuita Moderno_, vol. iii. p. 226. Ed. di Losanna.

[211] Ranke, vol. ii. p. 92, in a note.

[212] _Mémoires de Sully_, tom. ii. ch. 3.

[213] See Ranke, vol. ii. p. 132.

[214] See Bellarmine in Ranke, vol. ii. pp. 116, 117.

[215] See l’Abbé Racine, _Abrégé de l’Histoire Ecclésiastique_, tom. x. p. 40. See also Fra Paolo Sarpi, who has immortalised his name as theologian of the Venetian Government, and historian of the contest.

[216] Crét. vol. iii. p. 180.

[217] Mariana was one of the most learned Spanish Jesuits, the personal enemy and the most fiery opponent of Acquaviva. He opposed to his utmost Molina’s doctrine on grace and free will, and propounded, as we have in part seen, the principle of the sovereignty of the people. He was held in great veneration among the Spaniards.

[218] See _Ratio Studiorum_. See also Ranke, vol. ii. p. 88.

[219] Serry, in Ranke, vol. ii. p. 88.

[220] _Arbitrii cum gratiæ donis concordia._

[221] See it exposed more at length in Ranke, vol. ii. p. 90.

[222] Serry.

[223] Ranke, vol. ii. p. 131.

[224] Crét. vol. ii. p. 176.

[225] Escobar compiled his work of _Moral Theology_ from twenty-four Jesuit authors, and in his preface he finds an analogy betwixt his book and “that in the Apocalypse which was sealed with seven seals,” and states that “Jesus presented it thus sealed to the four living creatures,” Suarez, Vasquez, Molina, and Valencia (four celebrated casuists), in presence of the four-and-twenty Jesuits, who represent the four-and-twenty elders.

[226] Crét. vol. iv. p. 58.

[227] Le monde s’était plaint depuis l’origine du Christianisme de l’austérité de certains precepts; les Jésuites venaient au secour de ces doléances, &c.—Crét. vol. iv. p. 50.

[228] Busembaum, apud Ranke, vol. ii. p. 394.

[229] Antony Escobar. _L. Theol. moralis vigenti-quatuor Societatis Jesu Doctoribus reseratus._ Ex. de pænitentiâ, ch. vii. N. 155. (Lugduni, 1656. Ed. Mus. Brit.)

[230] Thomas Tambourin. _Methodus Expeditæ Confessionis_, L. ii. ch. iii. § 3, N. 23. (Lugduni, 1659. Antverpiæ, 1656. Ed. Coll. Sion.)

[231] George de Rhodes. _Disput. Theologiæ Scholasticæ_, tom. i. Dis. xi. quæs. xi. sec. 1 and 2, and Dis. i. q. iii. sec. 2, § 3. (Lugduni, 1671.)

[232] In quoting Pascal, we make use of the translation of Dr M’Crie, to render the author’s meaning better than we could do. P. 107.

[233] John of Salas. _Disputationum R. P. Joannis de Salas, e Soc. Jesu, in primam secundæ D. Thomæ_, tom. i. tr. 8, sec. 7, 9, N. 74, 83. (Barcinone, 1607. Ed. Bibl. Arch. Cant. Lamb.)

[234] Gregory of Valentia. _Commentariorum Theologicorum_, tom. iii. dis. v. quæs. 7, punct. iv. (Lutetiæ Parisiorum, 1609. Ed. Coll. Sion).

[235] Thomas Sanchez. _Opus Morale in præcepta Decalogi_. L. ii. c. i. N. 6. (Venetiis, 1614. Antverpiæ, 1624. Ed. Coll. Sion.)

[236] Antony Escobar. _Universæ Theologiæ Moralis Receptiores absque lite Sententiæ, necnon Problematicæ Disquisitiones_, tom. i. L. ii. sect. i. de consc. c. 2. N. 18. (Lugduni, 1652. Ed. Bibl. Acad. Cant.)

[237] Simon de Lessau. _Propositions dictées dans le Collége des Jésuites d’Amiens._ De præcept. Decal. c. i. art. 4.

[238] Thomas Tamburin. _Explicatio Decalogi._ L. i. c. iii. § 4. N. 15. (Lugduni, 1659. Lugduni, 1665. Ed. Coll. Sion.)

[239] _Op. Mor._ p. 2.

[240] Ibid.

[241] Tr. 1. et. 2. n. 21.

[242] Pintereau in Pascal, pp. 205, 206.

[243] “These are the devotions presented at pp. 33, 59, 145, 156, 172, 258, 420 of the first edition.”

[244] Pascal, pp. 176-178.

[245] Gregory XV. and his nephew Cardinal Ludivisi, have two magnificent monuments in the Church of St Ignatius of the Collegio Romano, which church they had built and richly embellished for the Jesuits, and where they are buried.

[246] This man is famous for working miracles. He is said to have restored to life his dear companion, a pig, which had been stolen from him, after it had been killed and eaten, and its bones thrown into a furnace; just as Thor, the great Scandinavian god, restored to life his ram. Another great miracle is recorded of him by his panegyrist. Having been forbidden by his superior (St Antony was a monk) to work too many miracles, he one day found himself in a great perplexity. As he was passing through a street, he heard a poor mason, in the act of falling from a lofty building, call upon him by name for a miracle. The poor saint, not knowing what to do, had recourse to an expedient. “Stop a moment,” said he, to the falling man, “till I go for the permission of the Father Superior;” and the man waited suspended in the air till he returned with permission to work the miracle!

[247] This was the case with many, and, to mention one, with Father Zaccheria, the founder of the Barnabites, who had been a _beatifice_ for eighty-four years, had mass and prayers offered to him, but is at present merely Father Zaccheria.

[248] This congregation, as well as all the others, such as those of indulgences, of inquisition, &c., is composed of cardinals, bishops, prelates, and some few advocates. They form a sort of committee. There is a prefect and secretary; the others are called _consultori_, counsellors—the Pope is _de jure_ prefect of them all. Those of the Congregation of Rites are very glad when there is a canonisation. They are entitled, besides, to a portrait of the saint, which, if the saint take, they sell very dear, and to I know not how many pounds of chocolate.

[249] For Loyola’s sake we should have liked that one of the three first-class miracles, recorded in the bull of canonisation, should have been a little more supernatural, and a little more decent, perhaps. It is said in the bull, that a woman of Gandia, being dropsical, applied to the part affected the image of the saint, and was cured, _imagine dicti beati ventri admota_, &c.

[250] The saying of one of the descendants of Charles Borromeo has remained famous in Italy. After having paid all the expenses of the canonisation, he turned to his family and said, “Be always good Christians, my dear children, but never saints; one other saint, and we are ruined for ever.”

[251] Vol. iii. p. 471.

[252] S. i. c. iii. p. 64.

[253] S. iii. p. 401.

[254] Ibid. 402.

[255] Roman Catholics consider it their duty to send children to the confessional at the early age of seven years; and nine out of ten hear for the first time, from the confessor, words which awaken in their young and innocent minds lascivious and till then unknown desires.

[256] Crét. vol. iv. p. 366.

[257] This is the bull by which the Pope declared that the five propositions were to be found in Jansenius; and this gave rise to the celebrated distinction of _fact_ and _right_.

[258] The place was called Mont Louis, but was afterwards converted into a magnificent and beautiful cemetery, which now bears the name of Lachaise.

[259] A _lettre de cachet_ was an order bearing the king’s signature, generally requiring the arrest or exile of the person specified. Under the reign of the despotic Louis, _lettres de cachet_ were issued with scandalous profusion. The courtiers, the ministers, the king’s mistresses, asked, in exchange for a flattery or a caress, a _lettre de cachet_. Often the letter was blank, having only the king’s signature, and left to the person who had obtained it to fill it up with any name and any sort of punishment he pleased. Father Lachaise had always by him a quantity of letters of this last sort.

[260] In the first years of Louis’s reign that right resided in a commission composed of two prelates and a Jesuit; but Ferrier, Lachaise’s predecessor, possessed himself of the exclusive right, which ever after belonged to the king’s confessor.

[261] Letellier was accused of being the contriver of the following shameful deception. In 1690, during a dispute, M. de Ligny, Professor of Moral Philosophy at the Royal College of Douay, fell out with Father Beckman, a Jesuit professor. Drawn to extremities in the argument, he menaced his opponent with revenge, saying, _Ego te flagellabo_—“I will give you a whipping.” Fifteen days after, Ligny received a letter under the false signature of Antoine A——; that is, Antoine Arnauld, the famous Jansenist, with an address for the expected answer. Now, the professor, flattered by the honour of receiving a letter from so famous a man as Arnauld, replied to the letter, and continued the correspondence—so that at last the impostor, under the name of Arnauld, drew from Ligny the names of those who opposed the Jesuits, all of them doctors and professors in theology. The impostor thereupon began and continued a correspondence with these doctors, who supposed they were writing to the true Arnauld, the staunch opponent of Jesuit doctrine. Ligny even begged the invisible Arnauld to be his spiritual director, and sent him a general confession of the state of his conscience. Thereupon he was induced to leave his chair, his benefice, and to send all his papers to the impostor, whilst he set out by the same command to a place appointed, which was Paris. He went to St Magloire, but found no Arnauld; proceeded from place to place, until at last the simple Fleming found that he was duped. Meanwhile, however, all the professors before alluded to were denounced by the Jesuit Letellier, and exiled to various towns in France; and Ligny himself was sent to Tours. Meanwhile, the Jesuit published a letter directed to a doctor of Douay, under the title of _Secrets of the party of M. Arnauld lately discovered_. Then Arnauld, in his place of exile, discovering the cheat, published a first and second complaint, and a third, concluding one in answer to the Jesuit who had replied to his second. Every one was indignant, and even Louis XIV. himself. But the Jesuits assured him that they were innocent of the plot; and having obtained forgiveness for a supposed contriver, Tournelay, a doctor whom the Jesuits had named professor in the place of the expelled Gilbert, confessed that he had himself played the part of the false Arnauld, and the Jesuits were by this imposture exculpated from this act of perfidy. In the _Gazette_ of Rotterdam, 1692, it is said, “But little esteem was felt for him (Tournelay) since it was discovered that he consented to pass for the father of the false Arnauld, to exculpate the Jesuits, and above all, author de Vaudripont, the man who had answered Arnauld’s complaint, and who was supposed to act by Letellier’s inspiration.”

[262] See _Edinburgh Review_, vol. lxxiii. p. 361.

[263] Crét. vol. iii. p. 356.

[264] Ibid. p. 363.

[265] Crét. vol, iii. p. 362.

[266] Ibid. p. 363.

[267] Crét. vol. iii. p. 179.

[268] Ibid. p. 388.

[269] Ibid. pp. 371, 372.

[270] Crét. vol. iii. p. 375.

[271] This proclamation was the decree by which the bigoted Ferdinand II., with revolting injustice, dispossessed legitimate holders of property which had belonged to religious communities, but which in great part had been allotted more than a hundred years before to those monks and priests who had embraced Protestantism, and which, passing through many hands to the persons then in possession, constituted the most legitimate property.

[272] Crét. vol. iii. p. 390.

[273] Krasinski’s _Lectures on Slavonia_, p. 321.

[274] Ranke’s _History of the Popes_, vol. ii. p. 161.

[275] Literæ Academiæ Cracoviensis ad Academiam Lovaniensem, 2 July 1627.

[276] Ranke, vol. ii. p. 362.

[277] This Bellarmine, as is known to many of our readers, was a famous Jesuit, a cardinal, and one of the most fanatic and bigoted in the order, celebrated above all for exalting the Papal authority above every other earthly power. He is the author of a catechism, which is still taught over all Italy, under the name of _La Dottrina Cristiana de Bellarmino_. He was very learned, and appears not to have been a bad man, as regards his outward conduct.

[278] Jardine is, perhaps, the most impartial guide to follow in inquiring into this tragical event.

[279] Pasquino and Marforio are, or at least were (only one of them being now in existence), two statues placed at the corners of two contiguous streets in Rome, on which the Romans affix those libels in which they, generally speaking, express their hatred of the Roman court and its abominable vices. The statues are supposed to address one another.

[280] Butler, _Mem._ ii. 51.

[281] “N’ont ils pas conservé en Angleterre le germe qui se développe avec tant de vigueur, et qui en Irlande, après trois cents ans de martyre, devient une révolution légitime?” Vol. iii. 510.

[282]

“Ché assolver non si può chi non si pente, Nè pentere e volere insieme puossi Per la contradizion che nol consente.”—DANTE’S _Inferno_.

[283] The Recorder of London, the Dean of St Paul’s, and that of Westminster, accompanied him to the fatal scaffold, and at that awful moment, when the wretched man had need to prepare himself for the presence of the supreme infallible Judge, they, for the space of an hour, obliged him to discuss the lawfulness of equivocation, and the criminality of the Plot, and thus subjected him to another trial!

[284] Oldcorne was executed on the 17th of April 1606, Garnet on the 3d of May of the same year.

[285] Crét. vol. iii. p. 476.—He might have said that Fischer was the author of many paltry contrivances, and that his endeavours were not so much directed to alleviate the misery of the persons of his persuasion as to resuscitate enemies to the established government, in conformity with the wishes of Spain and France.

[286] Politique du clergé de France, ou entretiens curieux; deuxième entretien: par Pierre Jurieu la Haye, 1682.

[287] Crét. vol. iii. p. 489.

[288] Crét. vol. iv. p. 197.

[289] Ranke, quoting Herrara, vol. ii. p. 228.

[290] We need hardly remind our readers, that when we speak of the idle, luxurious, and selfish life of the monks, we speak of the generality, for we are not so illiberal as to say, that among them was to be found no one really animated by a true zeal, and by the desire of converting infidels to that religion which they thought the true one.

[291] Crét. vol. iii. p. 292.

[292] Ibid. p. 289.

[293] Crét. vol. iii. p. 312.

[294] Crét. vol. iii. p. 502.

[295] See this and other letters of this prelate in Arnauld, tom. xxxii. and xxxiii.

[296] Palafox, wishing to see the authorisation, which the fathers pretended to have, to confess without the diocesan’s order, in opposition to a decree of the Council of Trent, asked them to shew him such an authorisation; they answered that they had the privilege not to shew it. “Let me see that privilege,” said the bishop. “We have the privilege to keep secret our privileges.” “Shew me at least this last privilege.” “We are authorised to keep secret even this other privilege.” See the letter in which the prelate relates the fact in Arnauld, tom. xxxiii. pp. 486-534.

[297] Letter to Innocent X., An. 1649, ss. 14-18.

[298] Letter of Palafox to Father Rada, Provincial of the Jesuits, 1649. See Arnauld, tom. xxxiii. p. 643. Some Jesuits have denied the authenticity of this letter, others the truth of the accusation, and have called the prelate a calumniator. As to the authenticity of the letter, it cannot be denied, since the bishop himself published it in his _Defensa Canonica_, dedicated to the King of Spain; and the well-known character of Palafox puts his veracity beyond question; nor would he have dared to bring before the royal throne a false accusation.

[299] I forgot to mention, in speaking of the canonisation of saints, that, in general, many years are allowed to pass after obtaining a title of Servus Dei, for example, before the other title, Venerabilis, is asked for, and so on.

[300] The office of this personage in the canonisation is to raise, _pro forma_, objections to its accomplishment, by questioning the virtue of the man, the reality of his miracles, and so on. In Italy he is called the advocate of the devil; and our Gioberti, with perhaps more wit than Christian charity, says, “In the case of Palafox, the name (advocate of the devil) may have well become him, as he was the advocate of the fathers.”

[301] Owing to the French Revolution of seventeen hundred and eighty-nine, the proceedings for the canonisation of Palafox, which had lasted fifty-five years, were never resumed, till lately an attempt was made to make a saint of him; but the Jesuits were again too powerful to allow it, and the case is yet pending, so that it may be said that the good Palafox is in a sort suspended between earth and heaven.

[302] Gioberti, _ut supra_, vol. iii. p. 151.

[303] For the persecutions to which all those ecclesiastics, regular or secular, were subjected, because they would not submit to the domineering spirit of the Jesuits, see the preface of tom. xxxii. of Arnauld’s work, with documents.

[304] Inhibendum est Patri Grenerali, totique societate ne in posterum recipiant novicios ad habitum societatis, neque admittant ad vota sive simplicia sive solemnia.

[305] See the _Mémoires Historiques de Norbert_, already quoted. See also _Anecdotes sur Le Chine_, t. vi. p. 408.

[306] Ranke, vol. ii. p. 388.

[307] _Epist. Meutii Vitelleschi_, &c. (Antwerp, 1665.)

[308] Gioberti _Il Gesuita Moderno_, vol. iii. p. 299.

[309] Diario Deone apud Ranke, vol. ii. p. 389.

[310] Vincentii Caraffæ _Epistole de Modis conservandi primævum spiritum Societatis_. Part of it apud Ranke, in a note, vol. ii. p. 391.

[311] Ibid.

[312] Ranke, vol. ii. p. 389.

[313] Circumstantial narration in the contemporary _discorso_, apud Ranke, vol. ii. p. 396.

[314] Crét. vol. iv. p. 96.

[315] Gioberti, vol. iii. p. 299.

[316] Gioberti, vol. iii. p. 299.

[317] The tone in which Annat wrote to his general deserves to be remarked, and to be compared with the letters that Lainez and Borgia used to write to Loyola—“I cannot omit to communicate,” he writes, “to your paternity my grief on seeing that the hope which I had conceived of a speedy conclusion of the peace between the sovereign pontiff and the most Christian king has vanished.... I do not know what malignant coincidence of events _destroys all my plans_,” &c.

[318] _MS. Bibl. Harl._ v. 895, f. 143.

[319] _Bartoli Giappone_, t. 22.

[320] Crét. vol. iv. p. 417.

[321] Ranke, vol. ii. p. 293.

[322] St Priest’s _History of the Fall of the Jesuits_, English Trans. p. 3.

[323] A Jesuit was the confessor of that faithful wife!

[324] St Priest’s _History of the Fall of the Jesuits_, English Trans. p. 4.

[325] Crét. vol. v. p. 158.

[326] St Priest, p. 9.

[327] Ibid.

[328] Ranke, vol. ii. p. 392.

[329] _Voyage de Duquesne Chef d’escadre_, tom. xxxv. p. 15.

[330] Crét. vol. v. p. 171.

[331] Lavallette.

[332] Ranke, vol. vii. p. 443.

[333] Ranke, vol. ii. p. 444.

[334] St Priest, p. 12.

[335] St Priest, p. 13.

[336] Fifteen hundred of these monks landed at Civita Vecchia. It was a pitiful sight to behold some of those very old priests torn from the place where they had spent their lives, and thrown upon a foreign land. Even the Dominicans, their constant opponents, were touched with compassion, and received them kindly; and they have perpetuated the memory of this act of generosity by an inscription on stone.

[337] See it reported in St Priest, p. 21, and following.

[338] Crét. vol. v. p. 236.

[339] Three generals, Retz, Visconti, and Centurioni, had, after Tambourini, governed the Society; and the 19th General Congregation, named Lorenzo Ricci, who was the 18th General before the suppression.

[340] The debts of Lavallette amounted to 2,400,000 francs; but Crétineau assures us that the houses and lands belonging to the Company were bought by English capitalists for the sum of four millions of francs! Did not the Jesuits well observe the vows of poverty, this _bulwark of religion_?

[341] St Priest, p. 27.

[342] Ranke, vol. ii. p 447; St Priest, p. 29.

[343] _State Papers and Manuscripts of the Duke of Choiseul._ See St Priest, p. 18.

[344] See Ranke, vol. ii. p. 447; Crét. vol. v. p. 274.

[345] The property which the Jesuits possessed in France was estimated at fifty-eight millions of francs; but in that sum, says Crétineau, must not be included the alms which were given to the _Maisons Professes_. They possess fifty-eight millions, and ask for _alms_! Oh! holy poverty!

[346] _Despatches of the Marquis d’Ossun to the Duke of Choiseul._ See St Priest, p. 34.

[347] Crét. vol. v. p. 293.

[348] Ranke, vol. ii. p. 448.

[349] St Priest, p. 35.

[350] See in Ranke, vol. ii. p. 447, a note, where he quotes a passage of a MS.

[351] Crét. vol. v. p. 296.

[352] St Priest, p. 36; Crét. vol. v. p. 297.

[353] Crét. vol. v. p. 284.

[354] See it in Crétineau, vol. v. p. 301.

[355] Ibid.

[356] St Priest, p. 43.

[357] See St Priest, p. 45; Crét. vol. v. p. 312.

[358] Ranke, vol. ii. p. 448.

[359] Ibid.

[360] Instructions to the Cardinals De Luynes and De Bernis, February 19, 1769. See St Priest, p. 54.

[361] St Priest, p. 58.

[362] Crét. vol. v. p. 326. He quotes the No. 14 of the _Lettres inédites D’Aubeterre_. We have not an opportunity of verifying these letters, and must rest on his authority. St Priest says that it was, on the contrary, De Bernis who promised to the ambassadors to consult Ganganelli; but however it is, what appears incontestable is, that Ganganelli was consulted.

[363] In the time of our short republic, we were once moved to tears by seeing some Trasteverini throw off their hats, and spontaneously, without being told or taught, go and kiss these magical and once respected letters, S.P.Q.R. Indeed I even feel moved in writing them.

[364] St Priest, p. 55.

[365] St Priest, p. 56.

[366] See St Priest, p. 57, who reports all these details, as given by the emperor himself to D’Aubeterre. Joseph enlarged complacently on his contemptuous policy toward the Holy See, and declared, in plain terms, _that he knew the Court of Rome too well not to despise it_, and thought very little of his admission to the Conclave. “Those people,” said he, speaking of the cardinals, “tried to impress upon me the value of this distinction, but I am not their dupe.”

[367] In Italy, the monasteries of the orders called mendicant are the refuge of three peculiar classes of persons. The first class of those who repair thither are idle, unthinking fellows, who disdain to do any sort of work; the second are those who have but the convent to escape the prison; and the third, those youth who, feeling within themselves the power, the capacity, or the ambition of achieving some great deeds, and seeing no possibility of emerging from the crowd, have recourse to the cloister as the only way left them of arriving at eminence. Almost all the men of mark among the Italian clergy have been monks, born of poor and humble parentage; and many Popes were of the same. It is known that not a penny is requisite to enter into those monasteries, while, to become a secular priest, one requires to possess some little property.

[368] It was he who began that magnificent museum in the Vatican, increased afterwards by Pius VI., which bears the name of Museo Pio-Clementino, and which is the admiration of all Europe.

[369] See Ranke, vol. ii. p. 449, in a note quoting “Aneddoti riguardanti la famiglia e le opere di Clemente.”

[370] Francesco was a lay brother, for whom Ganganelli preserved to the last the most sincere friendship and affection.

[371] St Priest, p. 60. It was in this convent that Ganganelli resided before his exaltation to the pontificate, and he often went thither afterwards to spend some hours.

[372] Ranke (vol. iii. p. 449) exaggerates Ganganelli’s virtues, and represents him as faultless and holy, which brings us to make a remark on the celebrated German historian. His indefatigable industry in searching archives and public and private libraries, and inspecting unpublished manuscripts, has enabled him to throw light on many obscure questions; but we think that often, on the simple authority of some ambassador’s relation, or private letters, or of writings without name, which only express the private opinion of the writer, he has established principles, and deduced consequences, that are not in accordance with what is known or may be ascertained by an accurate examination of the facts. We could give many instances of what we assert.

[373] 1 Tim. iii. 1.

[374] Gioberti, vol. iii. p. 347.

[375] Crét. vol. v. p. 332.

[376] St Priest, p. 61.

[377] It is to be remarked, that now that the most perfect concord reigns between the Court of Rome and the fathers, and that they support each other, the latter have changed their language in regard to this affair, and that same Crétineau assures us that he disbelieves this imputation.

[378] See St Priest, p. 63.

[379] St Priest, p. 63.

[380] Ibid. p. 64.

[381] St Priest, p. 65.

[382] St Priest, p. 66.

[383] Ibid.

[384] Letter of Choiseul to the Cardinal de Bernis, August 10, 1769. See it, Crét. vol. v. p. 342, ff.

[385] St Priest, p. 73.

[386] Ibid.

[387] See it in St Priest, p. 73, in a note.

[388] St Priest, p. 86.

[389] _Brief Dominus ac Redemptor._

[390] Vol. ii. p. 450.

[391] St Priest, p. 86.

[392] St Priest, p. 28.

[393] St Priest, _ubi sup._ He has extracted all those details from a letter of Florida Blanca, addressed to Pope Pius VI.

[394] It is differently reported by what means the consent of Austria to the destruction of the Jesuits was obtained. The report most current at the time was, that Charles III. obtained it from Maria Theresa, by sending to the empress her own confession, which her Jesuit director had sent to the General, and which the king had had the means of obtaining. St Priest, in contradicting this opinion, says that Maria Theresa’s resistance was conquered by her son Joseph, who, although he took little interest in the affair as it affected the Jesuits, yet coveted their possessions.

[395] These are the words attributed to the Pope by the popular tradition. However, St Priest, following Caraccioli, makes the Pope exclaim, after having signed the brief, “Questa suppressione mi dará la morte”—This suppression will be my death.

[396] Gioberti, vol. iii. p. 374.

[397] It is here given as translated in the _Protestant Advocate_, 1815, vol. iii. p. 153, &c.

[398] Crét. vol. v. p. 275.

[399] Ibid. p. 390.

[400] St Priest, p. 50.

[401] _Botta Storia d’Italia cont. da quella del Guic._ 48. See also Gioberti, vol. iii. p. 391, and ff.

[402] St Priest, p. 89.

[403] Botta, _ubi supra_.

[404] Georgel, _Memoires_, vol. i. p. 160. Apud St Priest, p. 90.

[405] Gioberti, quoting Florida Blanca, vol. iii. p. 394.

[406] St Priest, p. 91, and following. All these details of the illness and death of Ganganelli we have taken from St Priest, adding now and then some particulars which we have found in other writers. But St Priest is the best authority on the subject. He has drawn from original sources—the Letters of Bernis, of Florida Blanca, the History of Botta Gorani Caraccioli—and has condensed his materials into a most accurate and impartial narrative. It would be useless, then, either to send back our readers to those authors, or to endeavour to analyse them ourselves. We shall, then, be contented with some reflections or deductions at the proper place.

[407] Ibid.

[408] Botta, _ubi supra_.

[409] Gioberti, vol. iii. p. 392.

[410] St Priest, p. 92.

[411] It is a popular tradition, and, indeed, not at all unfounded, that in Perugia some persons had the secret of composing a sort of water which, when drunk, produced certain death, although life was prolonged for more or less space of time, according to the quantity and strength of the dose given. The nuns, in particular, had a sad celebrity for composing this drug.

[412] St Priest, p. 93.

[413] St Priest could not find those documents anywhere.

[414] See all those letters in St Priest, p. 93, and following.

[415] St Priest, p. 78.

[416] It is commonly reported in Italy, and it is also believed in France, that on the day commemorating Ganganelli’s death, every year, the Jesuits, at least those who are deep in the secrets of the order, assemble in a room, and, after one of them has addressed a volley of curses and imprecations against Clement’s memory, every person present pierces his image with a poniard. We repeat the popular belief, without, however, warranting its correctness.

[417] St Priest, p. 97.

[418] D’Alembert to Frederick. April 24, 1774.

[419] St Priest, p. 144.

[420] St Priest, p. 155.

[421] See this Testament in Crétineau, vol. v. p. 401, and ff.

[422] Czerniwiecz, Lenkeawiecz, and Korell.

[423] Crét. vol. vi. p. 33.

[424] Vol. iii. p. 30.

[425] The translation here given is from the _Protestant Advocate_, vol. iii. p. 13, &c.

[426] As lively turf with green herb.—DANTE.

[427] Crét. vol. vi. p. 323.

[428] Crét. vol. vi. p. 338.

[429] Crét. vol. vi. p. 105.

[430] Crét. vol. vi. p. 110.

[431] Crét. vol. vi. p. 110.

[432] Vol. vi. p. 81.

[433] Crét. vol. vi. p. 84.

[434] Ibid. p. 83.

[435] Overbury.

[436] Crétineau, vol. vi. p. 94.

[437] Vol. vi. p. 89.

[438] Vol. vi. pp. 91, 92, in a note.

[439] Vol. vi. p. 97.

[440] It is to be remembered that all the revolutions which have taken place in Italy since 1814 were prepared and executed by the upper classes of the nation.

[441] We have to lament the decease of this illustrious Italian, which has happened while we were writing these pages. His country has not forgotten that it is due to him, perhaps more than to anything else, that Piedmont is without Jesuits. Monuments are to be erected to him, and his mortal remains will be transported from Paris to Turin at the public expense. But while all Italy is unanimous in regretting his loss, a Jesuit newspaper, the _Armonia_, attributing his sudden death to the judgment of God, exclaims, “See what it is to wage war against Heaven! Gioberti died like Simon the magician, like Arius!” A Jesuit in Rome asserted the same thing from the pulpit; while the Romans repeat that the Jesuits have poisoned him. He was firm to the end in his hostility to the fathers, and in the last letter he wrote to the author of this history, encouraging him to proceed with the work, he adds, “You will render a good service to our country.”

[442] See my _History of the Pontificate of Pius IX._, p. 29 and _ff._

[443] A month before the Pope fled from Rome to Gaeta, the author had a conversation with Joseph Mastai, the Pope’s brother, who had been an exile and a political prisoner during the last reign. He, to excuse the change in his brother’s conduct, said, “I warned you not to attack religion, or you would ruin the cause of liberty. You have not listened to my advice, and you must abide the consequences.” When I asked him in what respect we had shewn disrespect to religion, he answered, with great earnestness, “You have driven the Jesuits from Rome, and attempted to deprive the ecclesiastics of all authority.” These words speak volumes. They express the true sentiments of the Pope, which were adopted, it seems, by his brother, who had formerly been a Carbonaro.

[444] The author was a member of this second deputation. Oudinot was at first indignant that we should think of offering opposition to his troops. “How!” said he, “two armies, the Neapolitans and the Austrians, are marching against Rome! We come to succour you, and you speak of fighting us!” And half an hour after this, when we pressed him hard, forgetting himself, he exclaimed, “Eh bien! nom de Dieu nous venous pour remettre le Pape sur le trône.”

[445] Mather.

[446] Murray.

[447] Newton.

[448] Oudinot was named by the Pope Duke of St Pancrace, in commemoration of his having destroyed a church dedicated to that saint, and also that part of the wall by which the French entered, which bears the same name.

[449] Many public officers were dismissed or imprisoned for refusing to be present at the _Te Deum_.

[450] Murray is of this number.

[451] When nothing can be invented which may at least have the appearance of criminality, and the man is punished merely for his opinions, he is not interrogated at all, but is kept a prisoner as long as his persecutors please, and released after five, six, or more years, without ever having been interrogated, or even seeing the face of a judge.

[452] English readers must be aware that in France, as well as in Italy, murder does not necessarily and inevitably import capital punishment. There are certain extenuating circumstances admitted. In the Roman states, indeed, very seldom is the common assassin executed.

[453] The fate of this generous and unfortunate young man has excited, and indeed deserves, the deepest commiseration. He was a merchant, and in ’48 left his business to march with us into Lombardy; he became lieutenant of the battalion commanded by the chevalier Geraldi, one of the Pope’s nephews, and was intimate with Ercole Mastai, who was an officer in the same battalion. On returning from the war, he was raised, by the esteem of his fellow-citizens, to the rank of colonel in the national guard. When the fatal acts of revenge above narrated were perpetrated at Sinigallia, the author wrote to Simoncelli from Rome, entreating him to use all his influence to repress these murders. He answered in a tone which left no doubt that he entirely condemned them. He said he had been able to save the lives of some, and would redouble his exertions to put a stop to crimes, which he abhorred and detested. I gave the letter to Mazzini. Yet this same man has been shot as an abettor and accomplice. Such is the justice of the priests!

INDEX.

A.

Abbot of St. Cyran, writings of, 232; history of, 233

Abolition of the Order, 362, 374-376, 411

Absolution, origin of the doctrine, 13; consequences of the, 243-245

Acquaviva, Fifth General of the Order, 90; character of, 186, 210; election of, ibid.; his success in Spain, 228; his opinions on the theology of St. Thomas, 230; on the doctrines of Grace and Free-Will, 231; death of, 255; consequences of, to the Order, 256; his successor, ibid.

Administrators, appointment and duties of, 38, 55; pre-eminence of, 316

Admonitors, 54-56

Adrian VI, confessions of, 30

Albert of Bavaria, supports the Jesuits, 199

Albigenses, massacre of the, 60

Alcala, introduction of Jesuitism, 22; oppositions to the Order in, 79

Alexander VII, opposes the doctrines of the Augustinus, 234

—— of Russia expels the Jesuits, 433

Alva, Duke of, 135; his character, 146

America, Jesuit missions of, 297; state of religion in 298; conduct of the Jesuits in, 300; features of the mission in, 302-313; exchange of possessions in, 333

Analysis of the brief of suppression, 387

—— of the bull of re-establishment, 442

—— of the constitution, 31-33

—— of the brief of re-establishment, 442

Ancona, executions at, 480, 481

Angouleme, Duke of, aids the Jesuits, 450

Antonelli, Cardinal, plots the revolution in Rome, 474

Antony, St., miracles of, 258 _n._

Antwerp, Jesuit congregations of, 217

Archbishops of the Society, 408

Armada, Jesuits connected with the, 168

Armagh, Archbishop of, seeks to suppress the Protestants in England, 63

Arrêt, for the expulsion of the Jesuits from France, 224

Alliance, purport of the, 180

Assassination of Queen Elizabeth projected, 164; encouraged by the Jesuits, 165, 166, 168

—— of Henry IV, 254

Assembly of Bishops, 346

Augustinus, publication of the, 233

Austria, restoration of the Jesuits to, 200, 450; their influence in, 253; governed by Jesuits, 435; Jesuits refused admission to, 452; aids the Pope in the late revolution, 475; consequences to, 477

Authors, Jesuit, 15, 96

Averio, Duke of, executed, 340, 341

Avignon, Jesuit congregation of, 217; is seized by the French, 359

B.

Babington, conspiracy of, 167

Baptism, Jesuit administration of the ordinance, 110

Barcelona, Vice-King of, aids the Jesuit influence in Spain, 62

Barrière, attempts to assassinate Henry IV, 187; his confession, ibid.; is executed, 188

Barry, Father, writings of, 247

Bavaria, supremacy of the Jesuits in, 253

Bedloe, character and plot of, 292, 293

Belgium, flourishing state of the Jesuits in, 454; their designs on, ibid.

Bellarmine, Robert, on the “Political Creed” of the Jesuits, 191

Benedict XIV, opposes the Jesuits, 128, 328

Bernis, Cardinal, 363; his answer to the Conclave, 365; intrigues for the election of Pope, 375; urges Clement to destroy the Jesuits, 378-380

Bishops, 346; number of, 408

Boarders in Jesuit colleges, 219, 220

Boarding-houses, connected with the colleges, 214

Bobadilla, one of the ten founders of the Order, 28; mission of, to Naples, 59; is expelled by Charles V, 76; banished, 77; heads a revolt against Lainez, 134; his letter to, 142

Books, Protestant, confiscation of, at Vienna, 201

Borgia, character of, 7; is admitted to the Society, 35; uses his influence to establish the Jesuits in Spain, 62; elected Vicar-General, 145; visits Spain and France, 148; his death, 149

Bourbon, Cardinal de, assumes the title of King of France, 182

Bourbon, influence of the House of, 378

Braganza, Duke of, crowned King of Portugal, 275, 276

Braschi, made Pope, under the title of Pius VI, 425; character of, 426; his conduct towards the Jesuits, ibid.

Briant, execution of, 163

Bridgewater, John, on the “Political Creed” of the Jesuits, 191

Brief of suppression, 382, 383; analysis of the, 387-406; provisions of the, 422

—— for the re-establishment of the Jesuits, 439; analysis of the, 440

Brotherhood, Jesuit, 217; doctrines and practices of the, 235

Brouet, his mission to Ireland, 64

Brugellette, Jesuit college of, 458

Bulls issued against Queen Elizabeth, 153, 162

—— against the Jesuits, 127, 128, 313, 328

—— for the suppression of the Order, 387

—— for the re-establishment of the Order, 439, 442

—— in favour of the Order, 28, 62

Busembaum on the “Political Creed” of the Jesuits, 193

C.

Cæsar, Julius, character of, 7

Calvinism, doctrines of, 183

Calvinists, persecution of, 270, 273

Campion, his mission to England, 154; arrest of, 161; trial of, 163

Candia, Duke of, aids the Jesuits, 62

Candidates for the Order, requirements of, 31-37, 448

Canisius, Peter, 62

—— founds the College of Friburg, 206

Canonization, rules for, 258-262, 310 _n._

—— of Loyola and Xavier, 262

Cano, a Dominican friar, preaches against the Jesuits, 78; is made Bishop of the Canaries, 79

Canova, statue of Clement XIII by, 361

Caraffa, General, 317, 318, see “Paul IV”

Cardinals, Jesuit, 408

Carlos, Don, supported by the Jesuits, 451

Carvalho, Minister of Portugal, 331; created Marquis of Pombal, 332; see “Pombal”

Casimir, King of Poland, 282

Castilians, revolt of the, 450

Catechisms, Jesuit, 197

Catesby, 286

Catherine of Austria, deposed by the Jesuits, 171

—— de Medicis, opposes the Jesuits, 176, 177

—— of Russia, protects the Jesuits, 430, 431

Catholicism, decline of, 58

Catholics, Roman, first persecuted in England, 163

Cave of Manreze, the place of Loyola’s retirement, 13

Ceremonies, Catholic, 249, 250, 262

Chiaramonti, 438; re-establishes the Jesuits, 439

Charles I, of England, 290

—— III, of Spain, 349; expels the Jesuits, 350; his motives for, 352-354; seeks to destroy the Jesuits, 379

—— V, opposes the Order, 75

—— IX, of France, 179

Chastel, John, attempts to assassinate Henry IV, 188; his punishment, 189, 190

China, Jesuit mission to, 105

Choiseul, minister of France, 331; attempts to reform the Order, 346; character of, 347, 348

Christina of Sweden and the Jesuits, 282, 283

Church of England agitated by Catholic aggression, 163

—— Evangelical, of Cracow, attacked by the Jesuits, 280

—— of Rome, decline of the, 8, 9; doctrines of, 14, 15, 40; condition of, in the 16th century, 30, 31; supremacy of, 195; restoration of, in Austria, 201; in Sweden, 203; arrogance of, towards England, 467

Churches of America, 299

Civilization, progress of, 7

Civita Vecchia, arrival of French troops at, 475; becomes a French port, 477

Classes of Jesuits, 46, 462

Clement VIII, Pope, 231, 232

—— XIII, 338; his partiality for the Fathers, 339; protects the Jesuits, 357, 359; death of, 360; monument of, by Canova, 361

—— XIV, 371; character of, 372, 383, 420; is elected Pope, 375; policy of, 376, 378; hesitates to suppress the Jesuits, 381-384; death of, 412; mysterious cause of the, 414-420

Clergy, Roman Catholic, two classes of, 178 _n._; subjected to the Jesuits, 272

Coadjutors, 44, 49, 50

Code of legislature for Jesuit schools, 213-215

—— moral of the Jesuits, 230-252

Coimbra, first college of the Jesuits founded at, 62

College of Cardinals, 253

Colleges of the Society, 39, 48, 62, 90; endowed by Gregory XIII, 150; class of education imparted in, 214; rules for the admission of pupils to, ibid.; internal life of the, 219; discipline in, 221; education of English youths in, 152, 153, 168; established in France, 178, 458; character of, 185; in Germany, 196, 452; in Austria, 200; in Switzerland, 206; in Spain, 451; in Galicia, 452; in England, 459; in Ireland, 461; in Italy, 484; number of at the time the Society was suppressed, 408

Cologne, Jesuits in, 196

Commerce of the Order, seat of, 277; character of, in Europe, 335, 336

Commotions among the Jesuits, 209

Communism in America, 303

Companions of the Order, 23, 24

Company of Jesus, 45, see “Society of”

Conclave, affairs of the, 368-372

Confession, doctrine of, 41, 238-244, 287; practised in Jesuit colleges, 220 _n._, 221 _n._

Confessors, importance of, 236, 237; influence of, 322; to the Kings of France, 254, 255, 267, 271, 272

—— influence of, in Portugal, 171; removal of, 335

Congregation of rites, 259, 260 _n._

Congregations, or assemblies of the Order, 53; origin of the, 217; various denominations of, ibid.; abolished by the Parliament, 348

Congregations, general, 53; difficulties of assembling, 134; influence of the, 217; decrees of, 277, 278

—— of the Holy Virgin, 217, 455

—— provincial, 56

—— of the Sacred Heart, 455

Congress of Poissey, 143

—— of Worms, 58

Consalves de Camera, influence of, in Portugal, 171

Conspiracies of the Jesuits in England, 164, 165, 285, 286, 292

—— in France, 179, 186

—— in Portugal, 172, 173, 276

Conspirators, trial and execution of, in England, 285, 289

Constitution of the Society, 30; analysis of the, 31-33; changes in the, 317; exposition of the, 345

Convent of Santa Martha, 59

—— of Santa Catherine, 59

Converts, Jesuit, 463

Cordeliers, Order of, 369

Corsica, Jesuits in, 358

Cotton, Father, apologetic letter of, 255

Council of Poissey, 177

—— Seize, 182 _n._

—— Trent, 143, 144

Court of Rome, struggles with the Jesuits, 235, 328; succumbs to the Order, 322; two distinct powers of the, 363

Cracow, Evangelical Church of, attacked by the Jesuits, 280

Creed, political, of the Jesuits, 191-193

Creighton, conspiracy of, 164

Crétineau-Joly, writings of, 15; on the conspiracies in England, 161, 166; on the “Imago Primi Sæculi”, 265; on the conspiracies in Portugal, 271; on the conduct of the Jesuits in England, 458, 459; on “Puseyism,” 464

Cromwell, Jesuits discouraged by, 291

Crusades, 475

Cyran, St., 232, 233

D.

Days of the barricades in France, 181

Decrees against the Jesuits in Portugal, 342; execution of the, 355; in England, 161; in Spain, 351

Democracy, encouraged by the Jesuits, 194

Diet of Nuremberg, 30

Dissensions among the Jesuits, 210

Doctrine of absolution, 13, 243-245

—— of confession, 140, 238-243, 287

—— of equivocation, 244

—— of free will, 231

—— of grace, 231

—— of infallibility, 233, 234

—— of transgression, 238

Doctrines of the Church of Rome, 13, 18, 40

—— of the Gallican Church, 177, 178, 179 _n._

—— of Jansenius, 233, 234

—— of the Jesuits, 168, 191, 194, 230-234, 236-250

Dominicans oppose the Jesuits, 231

Don Carlos supported by the Jesuits, 451

—— Pedro, Jesuits expelled from Portugal by, 451

Dress of the Jesuits, 43

Dubarry, Mme de, 386

Du Prat, Bishop of Clermond, establishes the Jesuits in Paris, 84

E.

Earthquake of Lisbon, 334

Edict of Nantes, 270; revoked, 271

Edicts of Henry VIII, 63

—— of Queen Elizabeth against the Jesuits, 157

Education of the Jesuits, 48, 196, 197; the cause of their influence, 213; course of, 221; character of, 222, 224

Election of Generals, 49, 53, 136, 145, 149, 256

—— of Popes, party struggles for the, 362, 367, 369

Electors, 408

Elizabeth, Queen, persecuted by the Jesuits, 153, 284; character given her by the Catholics, 154; projected assassination of, 164, 165; excommunication of, 162; her opinions on the apostacy of Henry IV of France, 183 _n._

Elliot, conspirators betrayed by, 161

Emancipation Act, tendency of, to check the Jesuits, 462

Emperor, attachment of the Romans to the title, 366

Emperors of Austria, 278, 450

—— of France, 436, 438, 447, 448, 455

—— of Germany, 75, 365, 368

Emeute des Chapeaux, 350

Emmanuel Sa on the “Political Creed” of the Jesuits, 191, 192

Encyclopædists, 329; attempt to reform the Order, 347; the French revolution ascribed to, 437

England, dawn of the Reformation in, 8; mission of the Jesuits to, 63-70, 151-156; conduct of the Jesuits in, 158-162, 283; peace of, disturbed by them, 169, 284, 292; present relation of the Jesuits to, 194; their plots in, 284-296; position of, during their suppression, 453; Jesuits, refugees, admitted to, 459; causes which tend to check their progress in, 462; efforts to restore Romanism in, 464; destruction of, intended by the Jesuits, 465, 466; Italy abandoned by, 476; Jesuit emissaries in, 464

Epitome of the history of the Jesuits in Portugal, 332-335

Equivocation, Jesuit doctrine of, 244

Escobar, on the moral doctrines of the Jesuits, 236

Estates in England given to the Jesuits, 459; consequences of, 460

Establishments of the Order, 366, 410

Europe, state of, in the sixteenth century, 1; commerce of the Jesuits in, 335-337; moral condition of, at the period of the French revolution, 436, 437

Eve of St. Bartholomew, massacre on the, 148, 159

Excommunication of Queen Elizabeth, 162; of Henry III of France, 181; of the Duke of Parma, 358

Exeter, Lord Bishop of, a supposed member of the secret class, 464

Execution of Jesuits in England, 163, 165

—— in France, 189

—— in Portugal, 341

Exercises, religious, in the Church of Rome, 17; for the Novitiates, 46-48

F.

Fathers of the Faith, 422; take part in the French revolution, 455; abolished by Napoleon, ibid.

Ferdinand aids the Jesuits in persecuting the Protestants, 278; is again associated with them, 450

Florence, persecution of Protestants at, 477

Florida Blanca, Count, Spanish Ambassador to Rome, 385; his hatred of the Jesuits, 427

Fortis elected General, 449

Founders of colleges, benefits derived by, 39

Founders of the Society, 29

France, mission of the Jesuits to, 62; opposes the Order, 83-88, 175, 177; progress of the Jesuits in, 178, 181; origin of the civil wars in, 179; expulsion of Jesuits from, 189, 349; readmits them, 224-226, 450; influence of the Jesuits in, 253, 266, 272, 274; their overthrow in, 328, 330, 458; causes of the, 329, 343; encourages political reform, 331; revolutions in, 436, 455, 457; present position of the Jesuits in, 458, 489

Frederick of Prussia protects the Jesuits, 423; explanations of his conduct, 427-429

Free Will, doctrine of, 231

Friburg, college of, founded, 206; present condition of the, 450; congregation of, 217

G.

Gaeta, Pope Pius IX takes refuge at, 474

Galicia, Jesuits in, 435; schools and colleges of, 452

Ganganelli, 369; character of, 370, 372, 374; elected Pope under the title of Clement XIV, 371, 375; slandered by the Jesuits, 411; decline and death of, 413-420; his successor, 425 See also Clement XIV

Garnet, connection of with Gunpowder Plot, 286

Generals of the Order:— Acquaviva, elected, 1581, 210; Barzozowski, 1805, 448; Borgia, 1567, 146; Caraffa, 1646, 317; Czerniwiecz, 432; Fortis, 1820, 449; Gonzales, 1687, 324; Gottifredi, 1652, 319; Grouba, 1801, 432; Koller, 432; Lainez, 1558, 136; Lenkeawiecz, 432; Loyola, 1541, 58; Mercurianus, 1572, 150; Nickel, 1652, 319; Noyelle, 1681, 324; Oliva, 1664, 320; Piccolomini, 1649, 319; Ricci, 1758, 357; Rootham, 1829, 458; Tambourini, 1705, 325; Vitelleschi, 1615, 256

—— powers of, 31-34, 45, 48; election of, 49, 53, 136, 145, 319; limitation of the office, 137, 212; their influence on the congregations, 217; diminished power of, 256; their office in canonization, 311 _n._

Genoa, Jesuits repulsed from, 358

Germany, dawn of the Reformation in, 8; mission of the Jesuits to, 59; decline of the Order in, 75, 76; Jesuit influence in, 194; miseries arising to the country from, 278; Princes of, limit the authority of the Jesuits, 327, 328; Joseph, Emperor of, visits Rome, 365-369; Jesuits dismissed from, 452; present position of, ibid.

Gesù, visit of the Emperor Joseph to the, 366, 367; Jesuits re-assembled at the, 447

Gioberti on the “Secret Class,” 46; on the “Spirit of the Constitution,” 317; his death, 473 _n._

Goa, arrival of Xavier at, 101; character of the inhabitants, 102

Gospels, as translated by the Jesuits, 185

Gottifredi, elected General of the Order, 319

Grace, doctrine of, 231

Great Britain, increased influence of the Jesuits in, 153, 465

Gregory XIII, 149; colleges founded by, 150, 153; his enmity to England, 159; to John of Sweden, 205; assemblies organized by, 217

Grenada, Jesuits in, 139, 287

Grouber, chosen General in Russia, 432, 433

Guise, Duke of, 179; chosen chief of the Holy Alliance, 180; his ambition and death, 181

Guinard executed in France, 189

Gunpowder Plot, connection of the Jesuits with, 283-286; results of the, 292

H.

Habeas Corpus Act, origin of the, 292

Hanover, House of, conduct of the Jesuits under the, 459

Henry III of France, 179; character of, 180, 181; death of, 182

—— IV of Bourbon forms a league with Philip of Spain, 182; abjures the doctrines of Calvin, 183, 270; attempted assassination of, 187, 189; re-establishes the Jesuits in France, 225; grants letters patent, 254; death of, ibid.

—— VIII of England and the Jesuits, 63, 64

Hierarchy of the Jesuits, 45, 53

Hindoos, missions of the Jesuits to the, 108, 109

Holland, Jesuits in, 453

Holy Alliance, or League, purport of the, 180; members of, ibid.

Houses connected with Jesuit Colleges, 214

—— of novitiate, 46

—— of probation, 32

—— of professed members, 408

Huguenots, persecution of the, 270, 273; massacre of, 271

Hume on “Babington’s Conspiracy,” 167

—— on the “Jesuit Conspiracies in England,” 162, 163

I.

Idolatry, introduced into the Christian form of worship, 108-111; practised in America, 307

Ignatius of Loyola, see “Loyola”

Ignorance, doctrine of the invincibility of, 238, 239

Il Gesuita Moderno, 473

Images, worship of, taught by the Jesuits, 249

Imago Primi Sæculi, 263, 264

India, Jesuit missions to, 101, 297; influence of the Jesuits in, 128; Jesuit commerce in, 336

Indians, effects of Spanish cruelties on the, 297; drilled by the Jesuits to arms, 305; Jesuit influence over the, 301, 302, 305; revolt of, 333

Ingoldstadt, Jesuit college at, 197

Innocent X, Pope, 233

Innspruck, Jesuit college of, 452

Inquisition, restored by Loyola, 59; rules of the, 60, 61; working of in Italy, 61; in Spain, 148, 209

Inquisitors, appointment of, 60

Institute, Jesuit, established by Parliament, 348

Institutions, founded by Loyola in Rome, 59

—— religious, of the Jesuits, 455

Instructions, gratuitously imparted by the Jesuits, 198, 327; design of, 213; character of the, 221

Insurrections in America, 333

—— in England, 63, 285

—— in France, 273

—— in Madrid, 350, 451

Interim, published by Charles V, 75

Intrigues of the Court of Rome, 363, 364

Ireland, Jesuits sent to, 64; their design and work in, 68; renewed mission to, 151; Jesuit college in, 461; rapid increase of the Jesuits in, 462

Isabella Rosello, see “Rosello”

—— of Spain, opposed by the Jesuits, 451

Italians, their hatred to the Order, 449, 450

Italy, the centre of civilization, 6; restoration of the Inquisition in, 62; influence of the Jesuits in, 253; political reform encouraged in, 331; Jesuits expelled from, 357, 358, 473; re-established in, 447; present power of the Jesuits in, 469, 471; state of before the pontificate of Pius IX, 470, 471; civil wars in, 474-478

J.

James II, reign of, 293

—— VI, designs of the Jesuits on, 164, 284; his connection with, 169

Jansenism, origin of, 232

Jansenius, 232; persecution of, 268, 273

Japan, Jesuit mission to, 104; character of the Japanese, ibid.

Jesuits, origin of the, 24; requirements of, 34, 35, 38; dress of, 43; characteristics of the, 67, 195, 493, 495; works of, 68, 69; causes of their success, 90; immorality of, 140-143; wealth of, 150, 493; influence of, over the minds of youth, 169; political creed of, 150, 191-193, 194; reflections on the influence and conduct of, throughout Europe, 207, 208; internal commotions of the Order, 209; influence of, 213, 217, 266, 312, 458; ascendancy of over all other powers, 218, 253; moral code of the, 231; principal seat of their power, 254; commerce of, 277, 335-338; conduct of, during the Thirty Years’ War, 278, 279; causes of the discord between them and other orders, 311; causes of their decline, 315, 326-329; attachment of, to the Order, 321; golden age of, 322; condition of, in the seventeenth century, 323; downfall of, 326-329; expelled from Portugal, 343; from France, 348, 349; from Spain, 350, 351, 358; refused admission to the Papal dominions, 357, 358; received into Corsica, 358; abolition of the, 376; suppressed by the Pope, 380, 387; condition of the, after their suppression, 422-435; re-establishment of, 436-467; the natural enemies of liberty, 438; present designs of, 454; their position in and after the year 1848, 469, 491

Jesuits in America, 398, 301, 333

—— in Austria, 200

—— in England, 155-168, 170, 194, 283, 284, 291

—— in France, 176-179, 182, 184-189, 224, 271-274, 328-330, 349

—— in Germany, 194, 198-202, 278, 327

—— in Great Britain, 153

—— in Poland, 202, 203, 253, 280, 282

—— in Portugal, 171, 172, 253, 275, 277, 331, 334, 342

—— in Prussia, 423-429

—— in Russia, 423, 430, 431

—— in Sardinia, 448

—— in Scotland, 152, 169

—— in Sicily, 433

—— in Silesia, 424, 433

—— in Spain, 209, 350, 450, 451

—— in Sweden, 195, 205

—— in Switzerland, 205

—— in the Venetian States, 226

—— in White Russia, 430, 433

—— under the House of Hanover, 459, 462, 469

—— under Mazzarini, 267

—— under Richelieu, 266, 267

Jesuitism, progress of, 58, 59; true spirit of, 277, 311; compared with Protestantism, 464; spread of, in England, 460; decline of, in Germany, 75; in Spain, 78-81; in Portugal, 82; in France, 83

John III, of Portugal, 171

—— of Sweden, subverts Protestantism and aids the Jesuits, 203; vacillation of, 204, 205

Joseph I, of Portugal, 175; attempted assassination of, 339, 340

—— II, of Germany, 365; designs of on Papal power, 367

Julius Cæsar, see “Cæsar”

Justitia Britannica, 163

K.

Kenney, Father, President of Jesuit colleges in Ireland, 461

King of the Jesuits, 202

Kings, Jesuit, of Poland, 202, 282

—— of Portugal, 175

Koller, General of the Order, 432

L.

Lachaise, Père, 270

Lacroix on the “Political Creed” of the Jesuits, 193

Lainez, a companion of Loyola, 23; accompanies him to Rome, 26; erects a convent in Venice, 62; appointed Vicar-General, 133, 136; attends the Congress of Poissy, 143; assembles the Council of Trent, ibid.; character and death of, 144; instigates the persecution of the Waldenses, 206; his successor, 145

Lambertini, 338

Lavallette, Father, 38; character of, 344, 345

Laws enacted in England against the Jesuits, 167, 292

—— issued in France against the Jesuits, 189

League, or “Holy Union,” 179; chief of, elected, 180; object of the, ibid.; termination of the, 184; part taken by the Jesuits in, 185

Lefevre, a Companion of the Order, 23; one of its founders, 28; mission of, to Spain, 58

Legends of Loyola, 22 _n._, 23 _n._

Leghorn, Jesuits repulsed from, 358; becomes an Austrian port, 477

Lejay, mission of, to Germany, 59

Leo X, character of, 7

Leopold, Duke of Tuscany, 365; admits the Jesuits, 486

Lepanto, battle of, 148

Letellier, 272, 273

Lettre de cachet, 272 _n._

Liberals, Jesuits opposed to, 438; hatred of Pope Pius IX to, 474

Lisbon, the seat of Jesuit commerce, 277; great earthquake in, 334

Literature, importance of, 222

Liverpool, Jesuits established at, 459

Lombardy, Jesuits in, 487

Loyola, Ignatius, biography of, 10, 21, 23; writings of, 14-17, 30 _n._; visions of, 15; pilgrimage of, 21; his attempts at proselytism, 22; disciples of, 24, 28; vows of, 24, 25; elected First General of the Order, 57; institutions founded by, 59; character of, 90; his correspondence with the Sovereigns of Europe, 93; illness and death of, 93, 94; canonized as a saint, 262; statue of, 367; state of the Society at his death, 408; his chief aim, 493

Louis XIII, Jesuit influence under, 266

—— XIV, confessors of, 267, 272; assumes the Government, 269; marries Madame de Maintenon, 272

—— XV supports the Jesuits, 330; character of, 346

—— Napoleon, see “Napoleon”

Louvain, Jesuit college first founded at, 62

Lucerne invaded by the Jesuits, 458

Luther, excommunication of, 8; doctrines of, 232

Luynes, Cardinal, 346

M.

Madiais, offence and punishment of the, 487

Madrid, insurrection of the Jesuits in, 350, 451

Maintenon, Madame de, 270, 272

Malabar, mission of Xavier to, 103

Malacca, Jesuit mission to, 104

Malta, commerce of the Jesuits in, 337

Manifesto against the Confessors, 335

Manifesto against the Jesuits in Portugal, 342

Marca, Archbishop of Toulouse, persecutes the Jesuits, 269

Mariana, John, on the “Political Creed” of the Jesuits, 192

Martyrs of the Society, 262, 408

Mary of England receives the Jesuits, 152

—— of Scotland, 162

Mass, benefits procured by, 46

Massacre of the Huguenots, 271

—— —— on St. Bartholomew’s Eve, 159; consequences of the, 179

Maynooth, college of, 461

Mazzarini, 267

Memorial of the Jesuits in England to the Pope, 163, 285

Mercurianus elected General, 149; character and death of, 150; submission of the Jesuits to, 209

Metternich refuses to admit the Jesuits to Austria, 452

Missionaries, Jesuit, first sent to England, 64-66

Missions of the Jesuits in America, 301-313

—— —— in China, 105, 297

—— —— in England, 151, 171

—— —— in Europe generally, 62

—— —— in France, 179

—— —— in Germany, 75

—— —— to the Holy Land, 24, 25

—— —— in India, 96-129, 297

—— —— in Ireland, 152

—— —— in Portugal, 171-175

—— —— in Scotland, 152, 169

—— —— political, of the Jesuits to England, 63

Modena, Jesuits in, 469

Mohilow, Bishop of, 431

Molina, on the doctrine of Free Will, 231

Molinism, 231

Monastery of Port Royal, destruction of, 274

Monasteries, 369 _n._

Monks, Benedictine, 466

Month of Mary, or period consecrated to the worship of the Virgin, 249

Morality of the Jesuits, 238

Morals, Jesuit Code of, 230-252

N.

Nantes, edict of, passed, 270; revoked, 271

Naples, political reform encouraged in, 331; Jesuits expelled from, 358; re-established in, 485; government of, 486

Napoleon, fall of, 436; causes of the, 447, 448; Jesuits encouraged by, 455

—— Louis, his connection with the Jesuits, 438, 454, 491; supports the Pope in the late revolution, 475

Nevil, the conspirator, 165

Nickel, General, 319; is deposed, 320

Nobili, Father, 108

Norwich, Jesuits established in, 459

Novices, 46

Novitiates, 408, 451

Noyelle, General, 324

Nuns, 233; persecution of, 269, 270

O.

Oates, character and plot of, 292, 293

Officers of the Order, 38, 54-56

Oldcorne, Father, 289 _n._

Oliva, General, 320; character of, 321; corresponds with the sovereigns of Europe, 322

Olivarez, attacks the Jesuits, 389

Order of Cordeliers, 369

—— of Franciscans, 369, 371

—— of Jesuits, origin of the, 9; founders of the, 29; generals of the, see “Generals;” companions of the, 23; assemblies of the, 53; progress of the, 57, 62; causes which led to its ultimate destruction, 228, 325-327; new phase of the history of, 253; reform of, demanded, 346; abolition of, 348, 350, 355, 362; suppression of, 360, 382, 383; policy of the, 433; re-establishment of, in Rome, 439; present designs of, 466

—— of Theatines, 25

Orders suppressed by the Popes, 389

—— religious, instituted by the Jesuits, 455

Oudinot, General, 475, 479

P.

Padua, Jesuit college founded at, 62

Palafox, Bishop, history of, 309

Palestine, pilgrimage of Loyola to, 21, 26

Pampeluna, Loyola wounded at the siege of, 11

Papists, 293; efforts of the, to restore Romanism into England, 464

Paraguay, Jesuits established at, 301

Paris, operations of the League in, 181; siege of, 184

Parma, Jesuits expelled from, 358

—— Duke of, excommunicated, 359

Parry, William, his project to assassinate Queen Elizabeth, 164; trial and execution of, 165

Parson, heads the Jesuit mission to England, 154, 155; is persecuted by the English, 160; escapes to France, 164; attempt to dispose of the crown, 284

Pascal, on “Invincible Ignorance,” 240; exposes the Jesuit constitution, 345

Pasquier, on “the Jesuits in Portugal,” 172, 173

Passports, spiritual, granted by the Jesuits, 323, 324

Paul III, 28; issues a bull in favour of the Jesuits, 62; sends Jesuits to Ireland, 64

—— IV, Caraffa, 24, 25; opposes the Jesuits, 94; at war with Spain, 133; death of, 139

—— V, 232

Pellico, Francis, on the “Secret Class,” 46

Percy, reveals the Gunpowder Plot, 285

Persecutions of the Protestants in France, 159, 179, 269-271; in Germany, 201, 278, 279; in the Papal States, 477; in Poland, 202, 280; in Wilna, 280

Philip II, 136; opposes the Jesuits, 140; is crowned King of Portugal, 174; joins the League, 182; character of, 267

—— III, Jesuit influence under, 275

—— IV, 274

—— of Orleans, made Regent of France, 330

Philosophers, 6

Piccolomini, 278; elected General, 319

Piedmont, exclusion of the Jesuits from, 487, 488

Pierre Caraffa, see Paul IV

Pilgrimages of Loyola, 21, 24, 26

Pius V, character of, 146; subjects the Jesuits to monastic duties, 148; issues a bull against Queen Elizabeth, 153

Pius VI, 426

—— VII, 438; the Order of Jesuits re-established by, 439; is worshipped by the people, 447

—— IX, auspicious commencement of his reign, 471; his struggles with the Jesuits, 472-474; flies to Gaeta, 474; restoration of, 481

Poland, works of the Jesuits in, 194, 202; their supremacy in, 253; persecution of the Protestants in, 380, 381; expulsion of the Jesuits from, 435

Policy of the Society, great change in the, 224

Pombal, Marquis of, 332; heroic conduct of, in the great earthquake, 334; increasing power of, 335; opposes the Jesuits, 339; issues a decree for their expulsion from Portugal, 343; attempts to reform the Order, 347

Pompadour, Madame de, 343; opposes the Jesuits, 346; her successor, 386

Pontecorvo, seized by the French, 359

Popery, means by which it has been preserved in England, 285

—— decline of, in France, 490

—— decline of, in Italy, 490

Pope Adrian VI, 30

—— Benedict, 128, 328, 338

—— Clement VIII, 231, 232

—— —— XIII, 338, 339

—— —— XIV, 371, 372, 381-385, 412-420

—— Gregory XIII, 149, 153, 159

—— Innocent X, 233

—— Pius V, 146, 148, 153

—— —— VI, 426

—— —— VII, 438, 439, 447

—— —— IX, 471-474, 481

—— Sixtus V, 182

—— Urban, 233

Popes of Rome, 6; infallibility of, 233; secular power of, 361; election of, 369

Port Royal, sisterhood of, 233, 269, 270; monastery of, 274

Portugal, Jesuits in, 82, 171, 332-335; their supremacy in, 253; conspiracies in, 275, 276; political reform encouraged in, 331; possessions of, in America, exchanged with Spain, 333; Jesuits expelled from, 342; re-established in, 451

Possevin, persecutes the Waldenses, 207

Postulants, rules for the admission of, 31-33, 37

Poverty of the Jesuits, 38

Prague, Jesuit assembly in, 217

Preston, Jesuits established in, 459

Priests of the Order, 40; their influence over the people, 217

Printing, introduction of, 9

Probabilism, Jesuit doctrine of, 237, 241; effects of, 244, 245

Procession to the Church of Gesù, 59

Processions, Catholic, 131, 132

Proclamations, 157, 160

—— issued in England against the Jesuits, 161

—— abolishing the Order in Spain, 351

Professed, Jesuit class of the, 50; admission of, to the Order, ibid.; vows taken by the, 51; increased numbers of the, 316

Professio Fidei, restored in Germany, 199

Proselytism, Jesuit, 463, 464, 466

Protestantism, early characteristics of, 58; powerfully opposed by the Jesuits, 195; reaction against in Germany, 199; extirpated from the Imperial cities, 201; subverted in Poland, 203, 280-282; attacked in Sweden, 203; re-established, 204; attacked in England by the Puseyites, 264-266; results of these contests on, 235

Protestants, projected massacre of, by the Papists, 156; persecution of, by Pope Gregory, 159; encouraged in France, 179; persecution of, by the Jesuits, 201, 202, 269-271, 278, 279, 280; extirpation of, enjoined on Catholic priests, 466; duty of, in the present religious crisis, 467

—— educated in Jesuit colleges, 198

—— massacre of the, 159

—— in France, 179, 269-271

—— in Germany, 201, 278, 279

—— in Poland, 202, 280-282

Provincials, election of, 55

Prussia, Jesuits admitted to, 423, 429; late king of, 452

Purgatory, doctrine of, 40-42; propounded by Father Maldonat, 179 _n._

Pusey, Dr., a supposed member of the Fifth Secret Class, 464

Puseyites, progressive work of the, 464; similarity of, to Jesuitism, ibid.

Pythoness, the, of Valentano, 413

Q.

Quinet, on the “Paraguay Missions,” 306

R.

Raggonico, character of, 338

Ranke, on the “State of Religion in America,” 298; on the “Commerce of the Jesuits,” 336; on the “Expulsion of the Jesuits from Spain,” 352

Ratio Studiorum, or Code of School Legislature, 213; importance of the, 224; condemned by the Inquisition, 231

Ravaillac, the assassin of Henry IV, 254; Jesuits accused as his accomplices, ibid.

Rectors, appointment of, 38, 49, 55

Reductions, or Village Missions, 302; life in the, 303, 304; government of the, 305, 306; insurrections in the, 333

Re-establishment of the Jesuits in France, 436

—— of the Jesuits in Rome, 439-447; consequences of the, 447

Reform, political, encouraged by the sovereigns of Europe, 33

Reformation, dawn of the, 6; progress of, in Europe, 8, 30; opposed by the Jesuits, 90, 95, 235; results of, in Germany, 199

Regalisti of the Court of Rome, 363

Regeneration, doctrine of, 18

Relics, restoration of, in Germany, 199, 200

Religion of the Jesuits, 194; taught in schools, 216; superstitions of the, 308

Republic, veneration of the Romans for the, 366

—— Venetian, Jesuits expelled from the, 227

Reservation, mental, encouraged in confession, 244

Restrictions imposed on the Jesuits in France, 177

Revolution of 1688, in England, 294; causes of the, ibid.

—— of 1830, prepared by the Jesuits, 454; causes of the, 457

—— French, conduct of the Jesuits in the, 436, 455

Revolution in Rome, 170, 171; causes of the, 475; results of the, 476, 477

Rheims, Jesuit college at, 168

Ricci, General, 348; efforts of, to save the Society, 357; denies the wealth of the Jesuits, 410; is sent prisoner to the Castle of St. Angelo, 411; death of, 430

Richelieu, Cardinal, 233; Jesuit influence under, 266, 267

Riots in England, 169

Rochelle, siege of, 270

Rodolph II, persecutes the Protestants in Germany, 201

Rodriguez, conversion of, to Jesuitism, 23; mission of, to Portugal, 59; recall of, 82

Romanism, restored in Germany, 201

—— in Poland, 202

—— in Sweden, 203

Romans, opposition of, to the Jesuits, 472; gallant defence of their country by, 476

Rome, charitable institutions of, 59; opposition to the Jesuits in, 89; Jesuit influence in, 384; return of the Jesuits to, 447; the ruin of England desired by, 465; Jesuits expelled from, 473; civil wars in, 475; entered by the French, 478, 479

Rosaries, use of, vindicated, 249

Rossi, mission of, to Rome, 457, 458

Rules for the admission of Postulants, 31, 32, 37

—— for the expulsion of members, 42

—— of the Inquisition, 61

—— of the Jesuit schools, 213, 215

—— to be observed in making saints, 257, 262

Russia, Jesuits protected in, 423, 430; progress of the Society in, 432; Jesuits expelled from, by Alexander, 433-435

S.

Saints, Catholic, requisitions for, 14

—— Jesuit, 35, 257; canonization of, 258-262, 301 _n._; number of, at the suppression of the Order, 408

Saldanha, Cardinal, censures the Jesuits, 338

Salmeron, mission of, to Ireland, 64

Saragossa, opposition to the Jesuits in, 81

Sardinia, Jesuit King of, 448

Scholastics, or, Scholars, 44; Classification of, 49; vows of the, ibid.; mode of training, 214, 215; studies of the, 221

School of St. Cyran, 233

Schoolmasters, Jesuit, 216

Schools of the Order, 39; professors of the, 196; code of legislation for, 213; masters of the, 217; influence of the, 455

—— for the poor, 197; servants educated in, 455

Sicily, Jesuits in, 433

Scotland, missions of the Jesuits to, 152; their influence in, 169

Secreta Monita, the, 250; reason why they are believed to be apocryphal, 251

Secret Class of the Jesuits, 45, 462; supposed members of, in England, 464

Sherwin, trial and execution of, 163

Siege of Paris, 184

Siestrencewiecz, 431

Sigismond, King of Sweden, supports the Jesuits, 195; is nominated their King, 202; succeeds John III, 205

Silesia, Jesuits in, 424, 425

Simoncelli, 484

Simony, sin of, 373, 374

Sin, Jesuit notions of, 238

Sinigallia, execution at, 481, 484

Sixtus V, 184; supports the League, 188; takes part with Acquaviva, 211

Sisters of Port Royal, 233; persecution of, 274

—— of the Sacred Heart, 455

Society of Jesus, 24; founders of the, 29; constitution of the, 44, 316, 318; great change in the policy of the, 224; overgrowing influence of, 253; authenticity of the, 263; attachment of members to the, 321; destruction of, 325; reformation of, 346; suppression of, 374; progress of the, 407; origin of, 408; re-establishment of, 439; character of, 494

—— established in Spain, 209; abolished from Spain, 350

—— abolished in France, 348

Sovereignty, supported by the Jesuits, 195; Jesuit doctrine of, 493

Spain, success of the Jesuits in, 62; oppositions raised against them in, 78; works of the Inquisition in, 148; General Acquaviva’s influence in, 228, 274; political reform encouraged in, 331; American possessions of, exchanged with Portugal, 333; Jesuits expelled from, 350; restored to, 450

Speculations, commercial, of the Jesuits, 336

Spies of the Jesuits, 35; payment of, 45

Spiritual Exercises, origin of the book of, 15; quotations from the, 16-20; opinions of Cardinal Wiseman on the, ibid.; the work submitted to the Inquisition, 89

Squillace, Minister of Spain, 331

St. Bartholomew’s Eve, 159

St. Cyran, Abbot of, 232; school of, 233

St. Petersburg, Jesuits expelled from, 434

St. Thomas, theology of, 230

States of the Church, seized from the Jesuits, 359; miserable condition of the, 479

—— Roman, political trials in the, 482

—— Venetian, expulsion of the Jesuits from the, 227; their return to the, 228

Stoneyhurst, settlement of the Jesuits at, 459, 460

Styria, Jesuits in, 452

Sully, on the recall of the Jesuits to France, 225, 226

Superiors, appointment of, 49; duties of, 55; immorality of, 319

Superstitions of the Jesuits, 197

Suppression of the Jesuits, 380-383; powers united in the accomplishment of the, 386; brief for the, 387, 406; conduct of the Jesuits during the period of, 422

Sweden, teachings of the Jesuits in, 194; becomes a Romish province, 203; restoration of, to the Protestants, 204

Switzerland, dawn of the Reformation in, 8; invaded by the Jesuits, 450, 458; Jesuits established in, 306

T.

Tambourini, elected General, 325

Tanucci, Minister of Spain, 331

Tavora, Marquis of, accused of assassinating the king, 340; persecution of the family of, ibid.

—— Marchioness of, executed, 341

Theatines, origin and doctrines of the Order, 25

Theologians, Jesuit, 235

Theology of the Jesuits, 230

Thiers, Jesuits opposed by, 457

Thirty Years’ War, 278; advantages derived by the Jesuits from the, 279

Thomists, doctrines of the, 232

Tilly, 278

Toledo, opposition to the Jesuits in, 80

Torrigiani, Cardinal, 339

Tournon, Cardinal, Pope’s Legate to India, 114; decree of, forbidding Malabar rites, 115-117; mission of, to China, 123; banishment of, 125; imprisonment and death of, 127

Transgression, doctrine of, 238

Trials, political, in the Roman States, 482-484

Tuscany, Jesuits in, 486; persecution of Christians in, 487

U.

Universities, Jesuit, 196

University of Cracow, letter of, addressed to the University of Louvain, 281

—— of Louvain, 281

Urban VIII, Pope, 233

V.

Vasquez, Gabriel, on the “Political Creed” of the Jesuits, 192

Venice, Jesuit power in, 227

Verger de Hauranne, Abbot of St. Cyran, 232

Verona, persecution of Protestants at, 477

Vicar-General, appointment of, 320

—— —— of Russia, 431

Vienna, Jesuit schools of, 197

Virgin Mary, the worship of, taught by the Jesuits, 247-250

Vitelleschi elected General of the Order, 256; character of, 316; influence of the General’s decline during his Generalate, 317

Voltaire, character of, 347

Vows of the Coadjutors, 56

—— Jesuits, 24, 26; formula of the, 47

—— Novices, 46

—— Professed, 51, 52

—— Scholars, 46

Voyages of Lainez, 143

W.

Waldenses, characteristics of the, 206; persecution of, by the Jesuits, 207, 453

Wall, Minister of Spain, 431

Walsingham aids Parry’s conspiracy against Queen Elizabeth, 166

War between Sweden and Poland, 205

—— declared against Rome, 422

Wars of the Jesuits, 278, 279, 422

Wars, Civil, in France, 179; origin of the, ibid.; projected by the Pope, 182; termination of the, 183

—— in Rome, 475-480

—— in Switzerland, 206, 458; instigated by the Jesuits, ibid.

Wealth of the Jesuits, 39, 408; means by which it is acquired, 40, 42, 150, 279; effects of the, 82; estimate of 409, 491; sources of, ibid.

Weeks of spiritual exercises, 16-18

Weld, Mr., estates in England presented to the Jesuits by, 459; son of, enters the Order, 460

West Indies, commerce of the Jesuits in the, 336

White Russia, Jesuits in, 430, 433

Wilna, persecution of the Protestants in, 280

William, King of Nassau, treachery of the Jesuits to, 453

Wiseman, Cardinal, on the “Spiritual Exercises,” 16; mission of, to England, 64

Worship of images encouraged, 249

—— of the Virgin Mary inculcated by the Jesuits, 247

Writers, Jesuit, 222

Writings of the Jesuits, 224, 247

X.

Xavier, Francis, a Companion of the Order, 23; mission of, to Portugal, 59; character of, 98; mission of, to India, 99, 100; his conduct at Goa, 101; his mission to the coast of Malabar, 103; to China, 105; exertions of, to convert idolators, 102; illness and death of, 106; canonization of, 257, 262

Ximenes, Cardinal, college erected by, at Alcala, 22

Y.

Year, secular, solemnization of the, 263

Yorkshire, estates in, presented to the Jesuits, 459, 460

Z.

Zelanti, of the Court of Rome, 363

PRINTED BY HARRISON AND SONS, LONDON GAZETTE OFFICE, ST. MARTIN’S LANE.

Transcriber’s Note

A list of changes made to the text to correct suspected printing errors follows. Accents have been standardised (Crétineau for example was often printed as Cretineau) and punctuation has been amended without note.

Page xi, “Carraffa” changed to “Caraffa” (Pierre Caraffa, afterwards Paul IV.)

Page xvi, “Bartolis” changed to “Bartoli” (Bartoli—Segneri—Bourdaloue)

Page xvi, “Cryan” changed to “Cyran” (Du Verger de Hauranne, Abbot of St Cyran)

Page xvii, “Cemetry” changed to “Cemetery” (in the Cemetery of St Lorenzo)

Page xviii, “Walenstein” changed to “Wallenstein” (Tilly, Wallenstein, and Piccolomini)

Page xx, “La Valette” changed to “Lavallette” (Affair of Lavallette)

Page xxiv, “Bragellette” changed to “Brugellette” (Their Colleges of Brugellette and Friburg)

Page 20, “aleady” changed to “already” (already mentioned preludes)

Page 51, “recal” changed to “recall” (to recall missionaries)

Page 65, “of” changed to “off” (shake off all tedious prolixity)

Page 98, “ot” changed to “to” (he resolved to gain him over)

Page 103, “interpeters” changed to “interpreters” (whom he had converted, as his interpreters)

Page 116, “tbuse” changed to “abuse” (this detestable abuse)

Page 132, “sacrilegous” changed to “sacrilegious” (All these sacrilegious pantomimers)

Page 143, “Potestants” changed to “Protestants” (The Protestants took no part)

Page 154, “Catholies” changed to “Catholics” (Nor were the Roman Catholics merely contented)

Page 162, “Batholomew” changed to “Bartholomew” (spoke of another Saint Bartholomew)

Page 162, “vigilence” changed to “vigilance” (the vigilance and severity of the government)

Page 196, “degeee” changed to “degree” (in the highest degree fit for their task)

Page 197, “strengthed” changed to “strengthened” (in order to be strengthened for their confirmation)

Page 248, “eveniny” changed to “evening” (_Good day, Good evening_)

Page 350, “beseiged” changed to “besieged” (besieged the minister in his house)

Page 361, “Rizzonico” changed to “Rezzonico” (the memory of Rezzonico)

Page 362, “Emminentissimi” changed to “Eminentissimi” (spiritual friends of the Eminentissimi)

Page 390, “their” changed to “there” (there arose in the bosom of this Society)

Page 412, “Transteverini” changed to “Trasteverini” (in particular, the Trasteverini, hailed the Pope)

Page 419, “Thy” changed to “The” (The physicians who assisted)

Page 428, “downfal” changed to “downfall” (the downfall of monarchical government)

Page 438, “seventeeth” changed to “seventeenth” (the Jansenists and Calvinists in the seventeenth, and)

Page 440, “Rezzonnico” changed to “Rezzonico” (as Ganganelli said of the bull of Rezzonico)

Page 449, “beseiged” changed to “besieged” (often besieged in their castles)

Page 450, “Belguim” changed to “Belgium” (Spain, France, Belgium, Austria, Switzerland)

Page 450, “1667” changed to “1767” (members of the Society who had been expelled in 1767)

Page 470, “goverments” changed to “governments” (the cruelties of the governments)

Footnote 17, “Lavalette” changed to “Lavallette” (process of Father Lavallette)

Footnote 283, “acompanied” changed to “accompanied” (accompanied him to the fatal scaffold)

Index, “Angustinus” changed to “Augustinus” and moved to correct place alphabetically

Index, “Charamonti” changed to “Chiaramonti”

Index, under “Colleges of the Society”, “Gallicia” changed to “Galicia”

Index, under “Creed, political”, reference to a non-existent page 931 deleted (probably the already-referenced page 193 was intended)

Index, under “Henry IV of Bourbon”, “loctrines” changed to “doctrines”

Index, “Inspruck” changed to “Innspruck” and moved to correct place alphabetically

Index, under “John III of Sweden”, “vaccilation” changed to “vacillation”

Index, “Louvaine” changed to “Louvain”

Index, “Noyelli” changed to “Noyelle”

Index, “Pierre Carraffa” changed to “Pierre Caraffa”

Index, “Pythoness, the, of Velantano” changed to “Pythoness, the, of Valentano”

Index, under “Spain”, “Acquiviva’s” changed to “Acquaviva’s”

Index, “St. Petersburgh” changed to “St. Petersburg”

Index, “Touron” changed to “Tournon”

It’s been suggested that some of the proper names in this book are better known by other spellings. These have not been changed, but are noted here for interest.

Capefique/Capefigue Mezarai/Mézeray Siestrencewiecz/Siestrencewicz Barzozowski/Brzozowski Noaille/Noailles